The Commentary.

(A) THe name Metall, is deri­ved from the Greek word [...], which is to search, because it is sought for with much pains and cost, in the Veins and Caverns of the Earth.

Pliny adjudges it to be derived from [...], which signifies [Page 11] near another; because where one Vein is found of Metall, not far from thence another is found: For they have a kinde of sympa­thy with them, as Gold and Sil­ver, Brass and Iron.

Others are called Minerals, which are generated in the Veins, Pores, and Bowels of the Earth; those are called Fossiles, which are digged out of the Earth.

Fossiles are separated and di­stinguished from Metalls, by A­ristotle 3. Met. ch. 7. because Fos­siles are cast up out of the Earth, onely by digging, needing no o­ther art, or further labor, for their discovery: But Metalls are much boyled, and separated by the fire, and purged several ways, as need requires.

Now the definition of Metall delivered, doth consist of a ge­nus and difference: The Genus is a Body, because a Metall doth re­ceive [Page 12] three Dimensions; the Dif­ference contains four.

In the first place, it is called a Body perfectly mixed, to the dif­ference of Meteors; for there is not so light a concourse of Ele­ments in Metalls, as in Meteors.

In the second place, it is called Inanimate, to difference it from Animate, as are Plants and Ani­malls; whence Brighthus did right Comment in Scribonius, who de­fines Metallick-bodies, imper­fectly to be called Animates: If they have a soul, they must have it perfectly, because the soul doth not receive more or less of quantity, but is the very perfe­ction and absolution of a thing.

The opinion therefore of Car­dan is to be reproved, who asserts all Metalls to be perfect Ani­mates; but seeing they produce no vitall action, they cannot have a soul attributed unto them.

[Page 13]In the third place, the matter of Metall is credited to be Sul­phure and Quicksilver, which are as it were the Father and Mo­ther of Metalls; which two are mingled variously; and from the mixtion of these two, are all Me­talls imediately procreated. But Cardan resists this opinion, who denies that Metalls do consist of Sulphure and Quicksilver; and that upon this account, because by the act of two Existents, a third cannot be made. Scaliger answers, Exer. 106. sect. 6. that it is the property of things min­gled, that by the act of many Existents, a third to be made: And Cardan himself doth affirm, that Copper doth consist of Tinn and Brass, which are two, in one existent act.

Aristotle following Plato in Ti­maeus, doth demonstrate of a dou­ble vapour doth lie hid in the [Page 14] bowels of the earth; The one dry, that is more terrene then watry; The other Humid and Glutinous, that is, more watry then terrene: From the former, he thinks hard Fossiles, as stones, to grow; and from the latter, that which is properly called Metall.

But this Controversie may ea­sily be reconciled, if we say that these vapours or habits, are the more remote matter of Metalls; but the proximate and proper, to to be Sulphure and Quicksilver: But let it seem strange to none, why such hard bodies, as Metalls are, should be generated of va­pour; for this vapour is Crass and Fumid: whence it happens, that in those Pits and Mines, where Metalls are digged, that many are suffocated and killed by those vapours; and hence it is that those who are daily labor­er [...] therein, are [...]oxious to vari­ous [Page 15] Diseases and Catarrhs: But I say, that the matter of Metalls is not simply a vapour or wa­trish humor, but that which is more watry then earthy; for the watry vapour, simply, cannot be the matter of Metalls: For how should they then cohere, or how come Metalls so solid? Hence it is that they have certain mixed parts of that and slimy earth; yet notwithstanding, they obtain more of water then of earth, be­cause they may be powred out & melted; which can never be done, without there be some inward moisture; for it is the faculty of an humor to soften: & therfore those of them that have most humidity as Gold, Silver, &c. are the soonest powred out and melted; but such as have but little humor, as Iron and Brass, are hard to be melted.

But it is said in the definition, that Metalls are begot (as by [Page 16] sperme) of Sulphure and Quick­silver, mixed and tempered. In which words the efficient Causes are included, which are two, Heat and Cold; Heat indeed doth precede, Cold follows the generation of Metalls: for Heat, whether Celestial or Elementa­ry, doth mingle, digest, temper, and concoct, all the portions of the matter; which mass so tem­pered, is rudely prepared for this or that kinde of Metall, and so grows and condenses with cold; for because all Metalls are dissol­ved by the force of heat, then it remains, that they must be con­creted by cold; so that it is need­ful, that one contrary be the cause of another: What is more clear­er to sence, then that which is soluble by heat, must needs con­dense by cold? For if Gold, Sil­ver, or Lead, be melted, and re­moved from the fire, they pre­sently [Page 17] come into their pristine form; for cold is the privation of heat; and according to the va­rious preparations of that mixti­on, divers kindes of Metalls are gotten of the same Mass: for by how much more subtil and defae­cate the matter is, by so much the more nobler and purer the Metall will be. In brief, all Heat and Splendor, and all the Ex­cellency of Metalls, doth depend upon a decent and legitimate mixtion and temperation of the matter; unto which the tempe­rature of the Air, the soyl of the place, doth much profit; for the various Influence and Efficacy of the Sun, Moon, and Stars, as in other things, so in the procrea­tion of Metals, is of great mo­ment: And hence it happens, that all sorts of Earth will not bear Metalls, although the mat­ter of it be contained within it: [Page 18] So we see also in such Regions as are too dry, as Affrica, that Me­talls will not easily be generated, because the matter, to wit, the moist vapour, doth not abound there; nor in Regions too cold, will Gold or silver be found, but in places onely moist.

Fourthly, In the definition, the Veins of the earth are the subject of Metalls; for these are as it were the mothers of these Bo­dies: but sometimes they are found in stones, and that rather upon Mountains, then Plains; in higher Places, rather then Groves: for according to their solidity, they do retain their co­lour better; which in Plains is sooner dissipated, by reason of the softness of the earth.

And this shall suffice for the explication of the Definition.

(B) It is called quick, metapho­rically, because it always moves. [Page 19] And it is called Mercury, because as Mercury is joyned to all the Planets, so this to all Metals; or as Mercury turns round, so is this moveable: But why doth Quick­silver, like a drop of water, in powder, or dust, and also upon a dry substance, be globular and round? The question is subtil and difficult.

Cardan renders this reason: What things are dry, do fly from touching or mixing with their contrary; and therefore in hatred thereof, is compelled in­to a globular form. This opinion is refuted by Scaliger, Exer. 105.

1. This happens not in a dry substance onely, but in water, which is moist.

2. That it will gather it self in the dust of Lead, and not fly from it, because Lead is like to the nature of Quicksilver; and therefore it doth not fly from its [Page 20] nature, but rather desire it.

3. A drop of water, when it falls in the air, is globular and round, but doth not refuse the air which is moist; therefore the flight from dryness, will not be the cause of its globular form, if it be the same in moistness: But the truest reason is taken from the material cause, to wit, Quick­silver, for its exquisite mixture of moist and dry, to be forced into one, and conglobulated: for pure water alone cannot be convolved into a globular form; but if there be any thing of earth exquisitely mixed with water, then indeed it will be globular; as we see in drops falling upon dust, with which assoon as any dust is min­gled, it becomes round; for from dryness it received a certain firm­ness to cause that roundness: From which Example, the sub­stan [...]e of Quicksilver may be ea­sily [Page 21] understood, because it hath the same form, way, or station, in nature, as water gathered in dust; therefore Quicksilver, ac­cording to the definition of Scali­ger, is nothing else then a watry earth, or earthly water, not with­out much air: and I shall adde to these, another cause of conglobu­lation, both from the form and the end desumed: For whatsoe­ver they be, they are always one; but unity in its kinde, is excellent­ly preserved in a globular form, because there is nothing differ­ent, nothing absent, no inequali­ty; and therefore Quicksilver, that it might better conserve its unity, it goes into a globular form.

(C) It is a Controversie to this day agitated, whether Metalls are distinguished amongst them­selves, in specificall differences, which do effect divers and incom­municable [Page 22] forms amongst them­selves; so that one kinde of me­tall cannot be changed or con­verted, into another: or rather, do they differ in the manner of perfection, and imperfection? This last Tenent is defended by the Chymists; to which, Cardan and Danaeus subscribe: The first the followers of Galen and Julius Scaliger defend.

Reas. 1. Metals have their di­vers Definitions, divers Colours, Strength, Seats, Weights, and many such like differences be­tween them.

2. In Species, what is imper­fect cannot be reposed, or exist in any Species; for the Essence of every thing, is indivisible; but the Essence alone, is perfection, As Scaliger saith, Exer. 106. sect. 2.

3. Metalls, between them­selves, are not changed; there­fore they have a proper and com­pleat [Page 23] Essence, and do differ in specificall forms. I confirm the proposition; for either its nature must change, or art: But it doth not change its nature, because its place is not outward, as to operation; then much less art, which is an imitator of nature.

4. Saith Scaliger, there are both other Metalls appointed by nature, that of them Gold should be made, and other Animates, that of them man may be made: Therefore it is not true, that Gold is the perfection of Metalls. So Thomas Erastus his second Part of dispute against Paracelsus, and Iacobus Albertus, and Thomas More.

(D) In this place, that long controversed Point, whether Me­talls live, or produce vitall acti­on, as other Bodies do, that are endowed with a vegetable soul? Cardan De subtil. lib. 5. pag. 150. doth affirm it; and these are his reasons.

[Page 24]1. Every thing that is nouri­shed, or generated, doth live: Every mingled Body is nouri­shed, or at least generated; there­fore it lives.

To this Scaliger answers, by denying the Proposition: The Tophus or Gravel-stone is gene­rated, yet it doth not live, because it wants a soul; therefore the name Generation is common to all things, generable and corrup­tible, as also to Inanimate and corporall Simples; for this water is generated of the air, without a living soul.

The second reason, which is judged the most valid, is this: Where there is heat, there is a soul; where a soul, there is life. In a Stone there is heat, therefore also life and soul. The major is deniable; for in fire there is heat, which notwithstanding wants a soul: the minor also is false; for [Page 25] a stone is rather cold then hot.

3. Attraction comes from the soul; the Loadstone attracts Iron, therfore it hath a soul, or is anima­ted. Scaliger answers, That all at­traction not to be from the soul, as is plain from fire, which doth gather and attract its kinde, nei­ther is it animated.

4. Metalls have Veins and Pores, therefore the office and end of Veins; the end is the pas­sage of Aliment, but Aliment is onely of the soul. Scaliger an­swers, and denies the first, That there is no true Veins in Metalls, but rather certain Internalls, by which the parts are distingui­shed: and grant they were true Veins, and necessary, then they would be found in all Metalls, which are not in the most preci­ous Metalls, as in Gold, the Ada­mant, and others; therefore they are not true.

[Page 26]5. Metalls do grow, therefore they have a vegetable soul. I an­swer, Metalls do grow and in­crease, not by the benefit of a soul, but rather by accretion or appo­sition of parts extrinsecally ad­hering, no otherwise then as a stone in the bladder; therefore a soul cannot rightly be attributed unto them.

6. Metalls do suffer Diseases and old Age, as Albertus doth at­test; which must necessarily pro­ceed from life.

We answer, That old Age and Diseases are metaphorically gi­ven to them, when by much pre­servation, we say they have lost their first goodness and vertue; as Scaliger doth instance in the A­damant, which never can be said to wax old.

(E) These properties are de­noted of Gold; First, that it is of all Metalls, the most softest [Page 27] and tenderest, and therefore it may be dilated into a thin leaf, insomuch that one ounce of Gold will cover eight of Silver.

2. It wants fatness, and there­fore it doth not tincture, not de­file, neither is it con [...]umed with fire; for Gold, according to Ari­stotle, of all Metalls, loses no­thing in the fire; the oftner it is burnt, the better it is.

3. It is heavy, considering the thickness of its substance, because it is compacted well with heat.

4. It hath a pleasant and ex­cellent Sapour, and Odour; for it is temperately hot and dry, whence it is said to exhilarate the heart of man, and to corro­borate the vitall Spirits: Native Gold is found in the mountains about Arabia; in Caverns and Ponds in Germany; in Rivers at Tago, and sometimes in the heads of Fishes: it is also generated [Page 28] and mingled with other metalls.

(F) There is a great Contro­versie amongst latter Chymists, and followers of Galen, whether Gold may be made potable, or no; that is to say, so prepared, that without any danger it may be received into the body? the Chymists stiffly maintain it, and by this very golden Potion, have miraculously preserved, restored, increased, repaired, the strengh of the heart, and principall mem­bers, lengthned out age, and re­voked youth. The Galenists deny it: To which Scaliger subscribes, who confutes them with these two Reasons especially:

1. Between Aliment and the Body nourished, there is a cer­tain necessary similitude: but be­tween Gold and our Body, there is no apparent similitude, but far different from our nature; there­fore Gold cannot nourish our Bo­dies, [Page 29] nor restore strength. I prove the minor: our bodies are concreted especially of mixed elements; for the elements by the various and almost infinite mix­tures, are infinitely altered and changed, before they become fit matter for Animalls; but there are but few mixtions, that do precede the concretion of Me­talls, and therefore elements that are but lightly altered and chan­ged, do exist in them: and what similitude is there between Inani­mate and Animate?

2. Whatsoever cannot be o­vercome and changed by our na­tive heat, that cannot possibly re­create our native bodies: Gold is such-like, therefore doth not nou­rish. The minor is proved, be­cause Gold is of a solid and hard substance, insomuch that it is im­possible for it to be melted by coction, like to Aliment.

[Page 30](G) The nature of Silver is cold and moist, and it is found in deep Mines; sometimes it is en­tangled with stones, hairs, trees, fishes, whole serpents, scorpions, with the Species of many other things which it brings with it: Now for the generation of Silver, there goes more Quicksilver then Sulphure, because it represents its colour; and whilst it melts, it contains almost all its accidents in it self; for it doth not melt, nor is it diffunded, as water and oyl, nor doth it adhere to the Tangent, which are the faculties of Quicksilver; and hence it is that it is not so ponderous as Gold. Now that a certain portion of Sulphure doth concur to the pro­creation of Silver, is clear by this, because a sulphurous odour doth offend the nostrils, when it is melted; the natural mixture of this metal is not so absolute [Page 31] and perfect, as Gold: and hence it is that it doth not resist the fire, like to Gold, but every time that it is melted, something is lost of it: and it is more easie to en­grave, then Gold; neither are the liquors which remain in Sil­ver vessels for several days toge­ther, so sincere and clear, as those in Gold, but become after a cer­tain manner venenate, both in odor and sapor; especically if the liquor be sowre or sharp.

(H) That there is much cru­dity and imperfect concoction in Lead, the faecies demonstrate, which is left when it is melted; and hence it is, that it doth not sustain the fire as Gold, but doth easily melt and consume by fire; if it long remain therein, it will be brought to ashes: yet it is thought to increase of its own ac­cord, when it is laid upon the roofs of houses, both in weight [Page 32] and quantity. Galen rehearses a story of Lead, buried in a hu­mid place under the earth, to have increased both in magni­tude and weight: It is of a cold and astrictive nature; hence it is that many leaden vessels are hurtful, especially that Lead which is white.

(I) Tinn doth differ from white Lead, because this doth arise by it self, the other always with Sil­ver: And although Tinn doth emulate the splendor of Silver, yet it is far better, and doth ex­cede more from the fire: whence it is judged of many to be a Spe­cies of candid Lead; but in the excellency of its nature doth far exceed Lead; its substance is thin, and less excocted.

(K) Brass having more mixti­on of earth then humor, doth melt more difficultly, because all its humor is almost dried away; [Page 33] for which cause it is of greater price and esteem then Iron: and therefore in ancient time, Ar­mour and Weapons were made of Brass, Bucklers and Launcets also; so highly was this Metal esteemed.

(L) Iron is found in deep Mines, a powdry Mass, red and ponderous. Now to the generati­on of Iron, there is less Quick­silver, but more of Sulphure; hence it is that it is so hard and obscure; and the hardest of all is steel, which is onely a species of Iron, or Iron purged, and so hard­ned by many quenchings in wa­ter; and hence it is▪ that it is more frangible then Iron. Native Steel, in times past, was found about Thrace, where the people Chalibes do inhabit.

The Commentary.

(A) THe matter of Stones is a watrish humor, and an unctuous and gross earth: Stones are not procreated of the earth alone, because its parts are dry, and easily dissipable into powder, but also of a certain humid un­ctuosity, which as glue doth con­nect the earthy parts together▪ nor can this simple humor alone, flowing by it self, and of its own nature, constitute stones, but earth is necessary to the composi­tion, [Page 47] which doth afford matter for the unctuosity to astringe; therefore stones are gotten of gross earth, by the coalition of this humour: which must be so understood, not that the two o­ther elements, to wit, the fire and the aire must be separated from their mixtion, if so be the opinion of Philosophers be true, that every mixed thing doth con­sist of four Elements.

The efficient causes of Metals or Minerals, are two; heat and cold: heat persisting in the mat­ter, doth diduce moisture, and unctuosity of [...]errene sub­stance, by certain tender parts, and so doth coct and digest, and perfectly mingle the portions of the several elements, but especi­cially of water and earth, and so purge them from all the excre­mentitious parts, and at last doth prepare that matter rightly to [Page 48] produce the form of a stone; and so cold at length doth condensate it with its astrictiveness, & expel all its superabundant humor, and so indurate it into a stone.

But some may say, that cold ra­ther is the cause of corruption, then generation: I answer, it is true in Animate bodies, but in Inanimates, to wit, in meteors and metals, coldness is the cause of generation. Yet it may further be objected, If stones do coalesce from coldness; it follows by the same rule, that they must melt by heat, and so be resolved; but that cannot be, a [...] [...]erefore nor the former. I an [...]wer, Stones cannot be melted by heat alone, without the affusion of some other humor, because there is in them such an exquisite & natural commixture of moisture and dryness, that they refuse liquation by their contra­ries; neither are they to be re­duced [Page 49] to the action of their exter­nal faculty, without the sym­pathy of some familiar qua­lity.

(B) According to the divers and various subtilty of the mat­ter, whether pure or impure, crass, viscous, or the like; Stones, both pure and impure, noble and ignoble, are ingendred; whence it is that there is so great variety of Stones and Gemms: and here an objection will arise, whether precious Stones may change the matter of the earths generation? Gems, because of their noble ful­gor and transparency, do not seem to persist of earth, which is dusky and blackish, an enemy to such pulchritude; whence many are of this opinion, that Gems are partakers equally of celestial fire and water, and from them to receive their fulgor and christal­line clearness. But we must know [Page 50] that Gems, also, do consist of cer­tain earthly matter; but not ob­scure, but subtil, mixed with a watrish humidity, well cocted and tempered: for the matter, ac­cording to Logicians, doth vary the dignity of things; but the pro­pinquity of the sun, cocts better and stronger the matter of stone in Oriental regions, makes the Gems and Stones, both more ex­cellent, and precious. Another question will here arise, whether Stones do differ in forms and spe­cies? We maintain the affirma­tive, with this one undeniable reason; divers actions and ver­tues do arise from divers Forms; but there are divers actions in di­vers Stones; therefore, &c. The assumption is proved, because one stone resists poyson; another di­scusses swellings, another draws iron; which are indeed divers effects.

[Page 51] (C) Pliny relates of the genera­tion of the Pumice, that it is got­ten of Fruits, some of Bays, some of Thyme, beyond the Columns of Hereules, which are transform­ed into the Pumice: which if it be true, it is not strang [...], why the Pumice, cast into the water, doth swim, when it is made of po­rous and rare matter, and there­fore it hath its levity from its matter, and will not sink to the bottom of water: but that for use is accounted the best, which is candid, light and very spungious. The flower of it, according to Theophrastus, doth take away drun­kenne [...]s.

(D) A Gemm properly is the sprouting or bud of a Tree, fair, and round, bunching out at the first out of bun [...]s, and chiefly of Vines; and so those precious Stones which re [...]mble this form, are wont to be called Gems, be­cause [Page 52] they respond thereunto in figure and form. But the vertues and the effects of Gems are won­derful, if we may believe Cardan. Some, says he, are effectual in prolonging life; others available in love, in obtaining riches; some for divination, others for consola­tion; some for wisdom, others for good fortune: some work ef­fects to make men dull, others joyful; some sad, others fearful: some do resist poyson, others help the concoction of the ventricle and liver. But concerning the vertues of Gems, read Scaliger, Exer. 106.

But Heaven no doubt hath in­fused into Gems, many admira­ble properties and vertues; con­cerning which, Hermes Trisme­gistus hath sufficiently treated.

(E) But why doth the Ada­mant preserve its substance whole against the weighty stroaks of the [Page 53] hammer, and furious flames of of the fire, yet suffer it self to be dissolved with the blood of a goat? There are some of our later writers, who will admit of no occult property at all, but go a­bout to manifest every thing by plain reason; therefore they judge goats blood, by reason of its analogy, which is in the be­ginning common, to pierce the Adamant. But says Scaliger, what other thing is that anology of its common principle, then an occult property? No doubt but it is a great miracle of nature; and why it should pierce so hard a body, no man well can demon­strate.

(F) The Carbuncle comes from the Eastern regions, shining like to white clouds; but because it hath golden spots, it is reckon­ed by some amongst Gems.

(G) Of which there are three [Page 54] sorts: First, that which shines in the dark, they call Pyropus; secondly, that which is put in a black vessel, shining, water being powred upon it: thirdly, that is the basest, which glisters onely when the light shines.

(H) Achates is of so many va­rious kindes, that it will scarce be credited to be one stone; for it is clear, red, yellowish, cineri­tious, green, dark, blue; inso­much, that this one answers to all the colours of other Gems.

(I) Albertus Magnus relates, that he hath tryed this, that if this stone be hung about the neck, it roborates the strength of the whole body: which is incredible; for by its frigidity it constringes the spirits: By the same reason it is related, that if it be hung about the belly, it hinders venery; whereupon the Indians every­where preserve themselves.

[Page 55](K) Whether chrystal be glass, is a subtil controversie, between Cardan and Scaliger. He denies it, upon this reason, because glass is dissolved by the fire, but chrystal not, unless for several days it lie in the midst of a vehement fire, and be continually blown: there­fore Chrystal can never be glass. Scaliger answers, glass that hath never obtained the hardness of a stone, is as yet water; and therefore easily dissolvable by fire, because it is but congealed with a little cold: but when it is concreted and congealed by a diuturnal cold, -insomuch that it hath obtained the perfect form and hardness of a stone; it will not easily melt, or not at all: but it is generated oftentimes under the earth, and sometimes upon the tops of high mountains, where there is perpetual snow; therefore it must needs be congealed into [Page 56] a hard substance, for much of it is brought from the Alpes, Hel­vetia, and Italy.

(L) Coral is called by the Greeks [...], as it were a shrubby stone; for it is called frutex marinus, because being ex­tracted from the sea by the air, it is hardned into a stone, under the water: the Coral is green and soft; but assoon as it is taken out and reposed to the air, it grows hard and red, because of the tenu­ity and subtilty of the air, which compels and hardens its parts.

(M) The Loadstone is called Magnes, as is supposed, from its first finder out: by some it is cal­led the Herculean stone: it hath a wonderful vertue in attraction; it doth not onely strongly draw iron to it self, but also infuse an attractive vertue into the iron drawn; insomuch that it will attract other iron to it: which [Page 57] thing can hardly be demonstra­ted with reason. If any say that iron is drawn by the similitude of substance, he errs not; for si­militude and the flight of the va­cuum are the two causes of attra­ction: heat draws by the flight of the vacuum; every part doth draw its proper aliment, accord­ing to the similitude of the sub­stance: whence iron is as it were the aliment of the Loadstone, and therefore it is drawn by it; for in the flakes of iron, the Load­stone is preserved; although Sca­liger by no means will assent to this: But we say that iron is the proper aliment of the Load­stone, not so as to say that it lives, as Scaliger well infers, but as it were nourished by it: But as the Elements move spontane­ously to their places, as to their end and perfection; so the Load­stone, because it is kept in the fi­lings [Page 58] of iron, and as it were nou­rished by them, moves to the iron; therefore we may well rest in the opinion of the antient, that iron is drawn by the Loadstone, by the similitude of substance; and therefore it is that this stone is of the colour of iron. Yet some say, that the Loadstone doth not always draw iron: I answer, That happens by accident; for when the Adamant is near, it hinders and impedes its attracti­on. Cardan yet denies that the Adamant can hinder the attra­ction of iron, or can be hindred by Leeks and Onyons; but main­tains, that it will always attract iron; as he hath proved by ex­perience.

(N) The manner of the gene­ration of Pearl, is this; Shell-fi­shes in the spring time, being in­cited to the desire of copulation, or conception, whereupon they [Page 59] come out to the shore, and dilate themselves, attracting the hea­venly dew; return, as it were, burdened, and so bring forth Margaries: Hence it is that there is so much difference in the good­ness of the Pearl; which happens according to their age or mag­nitude, and also the quality of the dew received: of round shell-fi­shes, the best Pearls are gotten. Those are the best Pearls, which are found in the bottom of the sea; and sometimes found float­ing upon the shore.

The Commentary.

(A) SAlt is derived a saliendo, from leaping, because it leaps in the fire. Some judge it to be called salt from the sun, be­cause it is gotten of its own ac­cord of sea-water: the spume thereof, left upon the shore, by the sun, is concreted into salt. The efficient cause of salt, is the heat of the sun, and the rest of the stars; which drawing the sweeter and tender parts, out of the salt­ish matter, leaves the Terrene; which being boyled, makes a salt­ish substance. Two things are re­quired to a salt sapour; the dry and Terrene parts, and their adu­stion: of the first is made a sa­pour, of the latter a salt sapour. Erroneous therefore is that opinion which judg'd salt to con­crete, as Ice, of cold: For if salt [Page 69] doth concrete of [...]old, it is dis­solved with heat, because it is a general rule with Naturalists, every thing to be dissolved by the contrary, wherewith it was con­gealed; but salt is dissolved with nothing less then with heat, for that hardens it, and dryes it more; but it is quickly dissolved with water: therefore it is not con­stringed of cold. The matter is a Terrene Juice, adust, and dryed with heat: the forme is dryed vapours, with concocted water: the end and use of salt, is various in the whole course of life; whence it is rightly said, that nothing is more profitable, then salt and the sun. And old Homer called salt, Divine, because [...]t is accommodated to various [...]ses.

Salt hinders putrefaction, and [...]akes away superfluous humidity [...]n our Bodies: without salt, a per­fect [Page 70] concoction cannot be made: besides, it is of frequent use in the cure of wounds.

(B) Auripigmentum is double; native and factitious: that which is like to Ackorns, erupts of its own accord from Metals: this a­gain is double; the one is made of Arsnick and natural salt, of equal parts mixed, and burned in a cru­cible till the vapour appear like Chrystal; hence it is called, Christalline Arsnick: the other is made of natural Arsnick and Sulphure mixed together, and combustible: both of them are dry and hot in the fourth degree, and a present poyson.

The Commentary.

(A) NAture doth proceed al­ways from the less per­fect, to the more perfect; there­fore it is in the first place dispu­ted, seeing that Plants, by reason of forms, do want of the perfecti­on of Animals, whether it be a body perfectly mixed? First, it is defined to be a Body perfectly mixed, to difference it from Me­teors, in which there is an alte­ration of Elements made; where­as in Plants, and also in Metals, there is a notable mutation of [Page 85] elementary parts; therefore there is added in the definition, endow­ed with [...] vegetive soul. There­fore in the first place, that I may take away the opinion, both of Philosophers and Physitians, who call that the form which governs the Plant, and that the nature which is the soul; for when Plants are nourished and increase, they bear fruits and flowers, which are the works of animate Bodies; and they can­not want that soul: Secondly, to take away their opinion, who de­clare, that Plants are endowed with sense, as Animals are; con­cèrning which, Plato, Anaxago­ras, Empedocles, and many others maintain, to which many later writers assent, but especially Car­dan.

First, Flight, Hatred, Aversi­on, Appetite, cannot be attribu­ted to any Bodies, but such as are [Page 86] endowed with a sensitive soul; but Plants refuse and fly too much: Heat (as the Vine hath no pro­pinquity with the Cabbadge) and many other Plants also (the Vine desires the Elm, and al­most all other Plants do gather what is familiar unto them, and fly from what is unprofitable) therefore by these actions, it is not obscure that Plants are en­dowed with sense.

Secondly, they are distingui­shed in the sex; the Feminine Plant cannot consist with the Masculine, each other desiring their congress; neither can they come to ripeness, or bear fruit, without their mutual society.

But to the first we Answer, That the Hatred, Flight, and Appetite of Plants, is not pro­per, but translated, as Danaeus speaks: indeed they contract and extend themselves by the benefit [Page 87] of their Fibres, and so receive what is familiar and profitable, by a certain natural faculty; yet not with any sense, onely endow­ed with the strength of a vege­tive soul, and led by the impulse of nature, which Cicero calls an instinct; for what things love or hate by sense, those cannot hate or love, as Scaliger saith, Exer. 138.

But for example, the Cabbadge always refuses the Vine, and hath a continual enmity against it; and hence doth manifestly evade it: But this Flight and Appetite of Plants, is altogether without sense; yet some attribute this to the Sex of the Plants, which is to be understood metaphorically, as a certain similitude taken from strength and weakness: for the Masculine is more stronger then the Feminine, the Feminine more weaker then the Mascu­line; [Page 88] therefore we are to under­stand, that masculine Plants are always strong, and robust, the feminine weak and fecundine.

But it is said in the Definition, which do grow out of the earth, for this is, as it were, the belly of Plants, as Anaxagoras saith; and out of this the Fibres of the roots, whatsoever is profitable to them and agreable to their nature, they attract, and convert into their substance. Further, it is said to grow, live, nourish, and in­crease; in which vital actions, the Plant differs from other Inani­mate things; which as they are destitute of a soul, so they want these actions: Hence it is, that a Plant is said to be dissolved, not that it hath onely an animate Bo­dy, but organical also; and so of it self alone, and not of the earth, as the Soicks would have it, to have the beginning of its actions: [Page 89] but although these strengths and actions are common to Animals; yet notwithstanding they are in­sited in Plants, the soul is used to the life and preservation of the Plants, instrumentally, with heat well tempered, which Plants do draw out of the earth, where they are placed by the roots; and that heat which cleaves to the hu­mid tressel and subject, the de­fect whereof as it is death to A­nimals, so it is dryness and cor­ruption to Plants.

(B) The plenty of the inward humour, causes the longevity of Plants; for thereby the innate heat, which is the instrument of form, is thereby made: First therefore, when plenty of heat is discerned, it suggests the aliment not easily to be dissipated: but that the Plant will live long, and yield much oleous and resinous juice: Secondly, when they are [Page 90] dense and compact, they faith­fully preserve their vital heat and moisture, neither can they suffer external injuries; and for this cause, trees are more diuturnal then Fruits, and Fruits then Herbs. Thirdly, the Longitude and crassitude of roots is of great moment, by reason of their hard­ness, for lengthening of life: First, because by how much the roots are deeper, by so much they stick more firm, and the more do re­sist the external injury of winde and heat: Secondly, the roots are, as it were, the beginning of Plants, in which the hot moisture doth chiefly flourish, and the sub­terranean heat and humour dai­ly cherished: for it is consonant to reason, where there is much humidity and calidity, there the roots must needs be ample and profound; and therefore a small and simple root, is defective of [Page 91] calidity and humidity, and there­upon cannot grow long. Fourth­ly, fecundity also is the cause of shortning its life, because of the too little dissipation of Juice, whereby the inward humour is nourished; which juice should go into the seed and fruit.

(C) Heat hurts Plants less then cold, unless arridity accede, which is called squalor; and those are easily hurt by cold, whose roots are not deep, for there the sun doth the sooner pierce unto them; and the proximate parts of the roots, are affected strongly by the beams of the sun, because the earth is wanting to nourish them.

(D) But why certain Plants do arise quickly after sowing the seed, and others a long time af­ter; The first and chiefest cause, is the force of form; The second is the strength and imbecility of [Page 92] the insited heat; The third is the rarity and density, the softness and hardness of the seeds: for in hard and dense Bodies, the hu­mour is elicited, not so readily by the force of heat out of the earth, whereby the seed doth swell: and for this cause it is, that the seed of Pyony doth bud so long after Sation, and Man­drake longer: which is more hard and dense, which certain space of days of budding, or sprouting happens according to the variety of the suns influence, and hea­vens concurrence: and hence it is, that if dung be commixed with the earth where seed is to be sowen, the seed will sooner erupt, not onely excited thereunto by the innate heat of the seed, as the extream calidity of the earth; so the seeds of Palmes, if infused and macerated in water, before its sation, it sooner sprouts.

[Page 93] (E) Theophrastus saith, that ex­perience teaches, that certain Plants do grow without seed, and that some have been seen to grow in the earth, where none was sowen or planted before: he instances in Laserpitium, which sometimes hath been seen in Affrica, and never found before, in the same place. Some of the Philosophers do in­quire out the seminal cause of these Plants. Anaxagoras judges the air to convey the seed from some other place, and there to fix according to the course of nature; others judge it to happen by the inundation and conflux of wa­ters, whereby seeds are conveyed from some places to other parts of the earth more remote. And although these things are not spo­ken altogether foolishly, as with­out reason, yet the truth thereof is to be questioned; but it is cer­tain [Page 94] that many Plants, however, have been found to grow of their own accord, without any seed; As Polypody of the Oak: as we see certain little Animals to have their original by accidents, as lice, worms, and other insects that are generated by accidents.

(F) It is a question deserves solution, whence it is that the insected parts of Plants do live longer, then if they had remain­ed whole, nay and are thereby propogated; whereas it is not so with Animals; for if their parts be cut, they perish: For we see that boughs plucked from their stock, and plants plucked up by the roots, to grow and are there­by propagated; but with Ani­mals, after the division of a foot, ear, arm, leg, or ther parts, forth­with they die. I answer, that Plants do longer survive after their section, if again planted or [Page 95] engrafted, because they have the force of the soul insited, and that diffused through all and eve­ry part: And besides, they have scattered abroad their native heat, the individual companion of the soul; and their humidity, which is lent and crass: and therefore less dissipable through all the parts; by which two principles they live, and undergo all the functions of nature: and hence it is, that part of a Plant sejoyned from its stock, is said to live in the earth (the matrix as it were of Plants) by the be­nefit of the soul, which is cor­rellative in the whole, and eve­ry part; and to beget a root, or take rooting (which is a new principle) from the humidity resident and attracted out of the earth; or sprout and grow out of another trunk planted therein by insition, and so coalesce after [Page 96] the same manner even now de­clared.

For as long as Plants preserve that humidity of theirs, stedfast and dense, so long are they capa­ble of life and soul: but such as are perfect Animals, and are con­sequently of a stronger and bet­ter nature, do not onely stand in need of an insited, but an influ­ent faculty, which is drawn from the heart: and hence it is, that their humidity is not so stedfast, viz. substantial, but more thin and tenderer, and therefore doth the sooner expire. Hence it is, that if a hand be separared from the body, all the life therein is extinguished, because it is desti­tute of an influent faculty from the heart; for that thing cannot have a soul, unless it have a con­tinued derivation from the heart; which if it once be destitute of, it loses to be an animated being.

The Commentary.

(A)VVHy Plants are de­lighted to grow in various places, is a thing not easily unfolded; yet it is a thing worth inquiring.

Therefore according to the opi­nion of the Philosophers, the place is the conservator of all things; that as the nature of Plants is various, so they have need of divers places to preserve life: therefore that place alone, or soyl, is proper and profitable to [Page 111] the life of Plants, which doth suggest convenient aliment unto them, and in which the roots of the Plant may have foundation commodious for its nature: on the contrary, that place is alto­gether unprofitable for Plants, where moderate aliment is not afforded in plenty, according to the nature of the Plant and its substance, in the first and second qualities; or where the soyl is such, that the roots can neither go lower, nor rise higher, as occa­sion serves and need requires: therefore these Plants, which stand in need of pure aliment, much and sweet, can never profit or thrive, where the place sug­gests nothing but impure, little, hot, and saltish aliment: so such as have robust and long roots, will not live in a dense soyl; and those that have small and tender roots, cannot thrive in a thin soyl, [Page 112] because they cannot draw ali­ment from the bottom. Some are bettered with a dense air; which happens, because of their dissipation by the airs tenuity: some thrive gallantly in a sunny place, because they stand in need of the heat of the sun, to excite their denser substance: and here also is a certain tacite consent proceeding from the peculiar form of Plants: for in cold pla­ces hot juyce doth grow; and in a cold and moist place, some­times hot and dry Plants do live.

The Commentary.

(A) AN Herb may be distin­guished several ways by divers Arguments: we shall one­ly distinguish of those which are idoneous to be eaten; of which sort are edible Fruits and Herbs: Fruits; as Wheat, Rye, Barley, Oats, &c. all manner of pulse; as Pease, &c. Pot-herbs; as Radish, Fennel, &c. and all other Herbs that are eaten or mingled with meats; as the Cabbadge, Let­tice, &c. Those which are not fit for esure, are healthful or exi­tial; the use whereof is in medi­cine, either to absterge, calefie, or refrigerate; with many other properties, which medicine re­quires: exitial are those that have an excedent quality, as Hem­lock.

But why have Plants and Ani­mals [Page 122] such a familiarity or hatred amongst themselves, is a questi­on worth resolving.

There are certain Herbs which are edible, which preserve the life of Animals: now the consent must be in principles; for all things are nourished by their si­mile, and corrupted by their con­trary: but whether this consent be from the form or matter, is a question not yet resolved. That it doth proceed from the matter, is a thing seemingly to be proved, because the aliment doth not come from the naked form, but body of the Plants; and when it begins to nourish (for those ali­ments which nourish, must be concocted by the innate heat of the Animal, and so be changed divers manner of ways) it seems rather to belong to the matter, then the form: but we must know that matter cannot be idoneous [Page 123] for the nourishment of any bo­dy, unless also the consent of form doth concur; for neither without the help of other, can be the cause of any action. For whatsoever is made from a body that doth consist of matter and form, is so made, that the actions may be given rather to the form then matter, and the passions ra­ther to the matter then form: and therefore the familiarity of nu­triment, is chiefly to be referred to the form, although that the concurrence of the hability of the matter, be necessary. From these may be gathered, why certain herbs are so averse from putre­faction; but on the contrary, apt and ready to the breaking of the whole body, and everting of life: for the cause of corruption is the contrariety of form; and the matter makes repugnancy, lest that any nutriment happen to [Page 124] the other: for so the seeds of Grapes have of the matter, and yet not nourish men; and the wolf Thos hath of form and mat­ter, and yet averse from the life of men.

The Commentary.

(A) IT is delivered in the defini­tion, that an Animal doth consist of Matter and Form. Matter is an Animate, or Orga­nical body: Form is endowed with sense; for sense ought to be­long, and is necessary to such an Animal; and of that alone are Animals constituted: and therein do they differ from Plants, which indeed are animates, but destitute of sense.

Now in animals, motion doth always accompany sense, as a thing necessary to the conserva­tion of the animal: for because it is preserved by nutriment, it stands in need of motion to pro­cure that nutriment: but every animal by divine ordination, doth generate the whole and perfect simile to it self; in which gene­ration, [Page 138] matter is the seed of both sexes, masculine and feminine; or a certain simile, that is in stead of seed: although sometimes cer­tain animates are produced out of putrefaction, yet there must be some certain seminal force therein, or else it could not be the efficient cause of any such ge­neration.

(B) Because these▪ sublunaries do consist of dissimilar natures, therefore they are mortal & cor­ruptible: therefore lest that God should seem to be wanting to them, he hath or dained that they that cannot remain in the same number, or at least in the same species, be revived by annual succession; and therefore by the benefit of procreation, that one species should proceed out of an­other; whence the life of the dead (as we may say) is placed in the memory of the living; and [Page 139] the father doth live in the son, as the artificer in his work. But as God is always the first cause of all natures, so is he the true, pro­per and first efficient cause in the rise of all animals: The secon­dary or instrumentary, are the animals themselves, whether mas­culine or feminine of the same species, that they may make one when they are united, and di­stinctly ordered to the obscene parts and instruments of genera­tion: for the masculine is gene­rated in another, and not in it self; the feminine doth generate in it self, and not in another: Where observe, that perfect ani­mals onely can be said to pro­ceed from the congress of the masculine and the feminine; yet some may be excepted: for of lit­tle animals, as insects, which are produced of putrid matter alone, without seed; so the flye Can­tharis, [Page 140] hath neither masculine nor feminine: nor is it a P [...]enix in nature: so an Eel is of neither sex; and many other.

(C) It is disputed by some, whether humours or spirits may be rightly reckoned amongst ani­mal parts; because they obtain no figure, nor certain mode of increment, like solid and dimense parts: but know, that we take the word part largely in this place, for all that which is necessary to the constitution of an animate body: for whatsoever may not be taken from the whole, with­out a dissolution of that whole, that may properly be called part of that whole: therefore humors and spirits, because if they be taken away, the animal whole cannot consist; therefore they are adjudged to pass under the name of parts.

But here it will be demanded, [Page 141] whence doth the dissimilitude of the four humours depend, from the efficient or from the matter? Galen and Avicen do assert, that blood doth arise from a mode­rate and temperate, choler from an intense, and flegme from a re­miss heat. But Fernelius more rightly refers the cause of so great variety to the aliment, that is, [...]o the material cause, because it [...]s not consentaneous, the same [...]eat, in the same time and part, [...]o produce contrary effects: [...]herefore the cause of this dissi­ [...]ilitude is referred to the mat­ [...]er. For whereas aliment (which [...]s the matter) taken into our bo­ [...]ies, doth consist of divers parts, [...]t is altogether consentaneous to [...]uth, that those humours which [...]o arise from it, cannot be alto­ [...]ther of one and the same genus, [...]ut divers; for what part of the [...]yle is more temperate, is con­verted [Page 142] by the liver into blood; and what more hotter, is chan­ged into▪ yellow choler; and what is crude, into flegme; and what is terrene, into melancho­ly. And these are familiar to the body, four manner of ways, as Hippocrates saith, by which we are constituted and nourished: for because the bodies of animals do disperse those things which are excrementitious, by certain oc­cult foramens, and that by difla­tion; therefore they need ali­ment.

(D) Blood may be understood two manner of ways: First, for all the four humours, which are contained in the veins, which when opened, blood doth flow out, endowed with the four hu­mours; for blood is not similar, but a mass conflated of different humours: Secondly, blood may be taken peculiarly and properly, [Page 143] for a pure sejoyned humor, which is known by this sign, that assoon as it is let out into a vessel, it concretes, and turns into clots, by reason of its fibres: this hu­mour is called by Hippocrates, hot and moist, because it conserves the life of the animal, which consists of a humid, as though material, and a calid principle as formal; and it is also called temperate by Galen, because a hot and moist temperament, doth next accede to the temperature, because it is the fittestto produce animal-ope­rations; and it is called sweet, be­cause it arises from a moderate heat, and of a temperate and best part of chyle: it is called Red or Rubicund, because it acquires a colour from the liver, that is red: for every part propounds this as its end, to assimilate that to itself, which it altered; therefore chyle is taken from the ventricle, and [Page 144] transmuted by little and little to the liver; and so by degrees, doth pass, and is converted into its na­ture: and hence it is, that it re­ceives its colour; from this doth every part attract aliment; whence blood is called by some, the treasure of life, which nature so keeps in such safe custody, that all the other humors may receive loss, before blood: nay some have gone so far, as to go about to demonstrate, that the soul re­sides in blood; others do affirm, that blood is essentially the very soul.

(E) Flegme, is gotten of the gross and watrish part of chyle: sometimes it is called sweet; not that any dulcitude or sweetness doth possess it, as it is with ho­ney or sugar: but so to be under­stood, as when we say sweet wa­ter, or water is sweet: and when we ascribe frigidity to it, we do [Page 145] mean, that it is not partaker of the contrary, viz. heat; but be­cause that coldness is predomi­nant in it: for if flegme were onely cold exactly, then it would be coacted like unto ice; and if it were exactly humid, it were void of all crassitude and len­tor: the effect of it is to nourish the flegmatick members, toge­ther with blood; and it is alimen [...] half cocted, and in progress of time may easily make blood, and nourish the whole body.

(F) The matter of black cho­ler or melancholy is the more gross and feculent part of ali­ment, not unlike to the fecies of wine, or the setlings of oyl. This humour is cold and dry, because terrene: neither yet so cold, but that it is a partaker of some heat, otherwise it would concrete like ice; nor void of all humidity, o­therwise it would not be an hu­mor, [Page 146] but a hard body like to an Adamant: its proper colour is black, or rather oleaceous, which in a temperate man, is called black: if compared with the co­lour of other humours, it is crass, by reason of its terrene nature; and it hath sometimes a sowre sapour, when much heat cocts the humidity; and sometimes sharp, when less heat, &c. its use is to nourish the gross, hard, and terrene members.

But here a question may be handled: whereas it is said, that melancholy is terrene, cold and dry, therefore unapt to all the motions, both of body and minde; its strange why Aristotle will have all melancholy persons to be ingenious, either in the study of Philosophy, or moral Policy, in Poetry, and many other Arts and Sciences. It is answer'd, that the strength of wit is discerned [Page 147] and discovered, either by quick­ly learning, or strongly retaining. In this latter, melancholy per­sons do excel, because siccity is necessary and appropriated to the retentive faculty: therefore the brain is made firm and contem­perated from this humor, by the heat of blood and spirit; and in­deed, those that are without this humour, are very forgetful: and though they may be ingenious, yet they are always found to be light and unstable, seldom perse­vering in the thing proposed, by reason of the levity of spirits; for judgement and prudence, is no [...] perfected in motion, but in rest: whence Aristotle could affirm, that the soul is rendred more in­telligible, by rest and quietness, then commotion and trouble.

(H) Avicen, besides those two before named, doth make other two adventitious humours, a­mongst [Page 148] which those spoken of do possess a medium: the first is called innominatus, because it ne­ver flows out of the veins; but the second, the Barbarians call Cambium, because it desires to flow out, and would be changed into the substance of flesh: but both of them are rejected: yet Fuchsius would have this humor to be the same with the radical, but without reason.

Here it may be demanded, whether it may perpetuate life? because the oleous or radical is preserved and nourished with hu­midity, and new always substitu­ted in the place of that which is absumed; for I do not see why, if radical humidity be wanting, that death should follow: but answer may be made, that the privation or defect of the radical humor, depends upon the impo­tency of heat: for whatsoever suf­fices [Page 149] in the place of its native hu­mour, that is necessary to be changed by the help of heat; which as Scaliger thinks, is alter­ed and grows feeble, by use and diuturnity of time: therefore what accedes of aliment is more worse and impure, then that which decedes; therefore heat destitute of idoneous aliment, is dissipated. And hence it is that man necessarily must dye.

The Commentary.

(A) BY spirit here we under­stand not an incorporeal substance, or the intellect of man, which is rightly called by the Philosophers, a spirit; which Scaliger, otherwise a man very learned dothseem to dissent from; [Page 155] for he speaks Theologically, and is to be understood, as speaking of an incorporate substance: but by spirit we mean a thin and sub­til body.

(B) Because nature is not wont to copulate one contrary to another, unless it be with some medium, not unlike a band: for mortal and immortal, do differ more then in kinde; and there­fore an incorporate being, is not consentaneous to a brittle body, and immortality cannot be uni­ted to the intellect of man with­out the concurrence of a medi­um: and this is no other then a spirit, which doth bring mortali­ty to the body; having a thin and tender substance, as it were, acceding to the intellect. The medium between both, is na­ture: and this spirit is not void of a body, but begotten of the elements which were in the seed: [Page 156] and it is most elaborate, nearly acceding to the nature of celesti­al spirits; and most thin, that it may fly all sense; very apt to pass, by an incredible celerity: for it passes over the whole body with a great celerity, that it may give motion, sense, and strength to its parts, and perform other functions of the soul.

(D) Concerning this spirit, many great questions are agita­ted: some do-banish it from the catalogue of spirits, moved there­to by these Arguments: First, because there is no use nor neces­sity for it. We answer, Its use is great: for first of all, it is the cha­riot of aliment; for the humours gotten in the liver, can scarce pe­netrate of themselves, through the narrow passages, by reason of their crassitude; nor can they well be carried to the other parts of the body, by reason of the slowness [Page 157] of their motion. Furthermore, this spirit takes its natural facul­ty from the liver; whose work is to attract, retain, and concoct fa­miliar aliment to all the parts of the body; and by a certain force, doth expel the excrements. Se­condly, they will have no place to be given by nature proper for this spirit. We answer, the li­ver is its fountain and principle; as the heart of life, and the brain of the soul. Thirdly, they al­ledge, that this spirit doth not lead any thing to any part, or carry any thing thereunto. But we say, that as the animal spirit is carried by the Nerves, the Vi­tal by the Arteries: so the natu­ral spirit is carried by the veins, together with the aliment blood, into the general mass of the bo­dy. But here another question will arise, how can the spirits flow into the inward and most [Page 158] remote parts, but by penetrati­on, and dimension. Answer, Some bodies are crass and solid, and some thin and tender: through those that are hard, they cannot penetrate; but the spirits, because they are thin, do fly all manner of sense, and are diffused without impediment in a mo­ment, this way and that way, with a certain kind of celerity, and do pervade the members; neither by their presence filling them, nor by their absence emp­tying them.

(E) And in this spirit all the causes come to be considered: the matter is the natural spirit, pro­created in the liver, thence car­ried by the vena cava, with the arterious blood (that is, the pu­rest of blood) upwards, going into the right side of the heart, where it is attenuated most accu­rately, by the passages, not altoge­ther [Page 159] occult; but if a dog be dis­sected, it will be found in the left side: the efficient cause is the strong heat of the heart, attenua­ting and making thin the vital spirit: it's form its rarefaction, not unlike to the tenuity of a lit­tle flame: its end is to conserve life diffused from the heart, by the arteries, into the universal body.

(F) The matter of this spirit is that vital, which is carried by the crevices of the arteries, to the ba­sis of the brain; and it doth slide thereinto as into a net; which is placed there by nature, as a laby­rinth: for when any matter would exactly elaborate, it doth devise a longer stay in the instruments of coction, and afterwards by another context is intromitted into ventricles of the brain: the efficient cause is motion, but chiefly the proper force of the so­lid [Page 160] substance of the brain, where­by this spirit doth exactly elabo­rate, and so become animal: the form of it is rarefaction, made perfect by the degeneration of the vital spirit into the animal: its end is to shew a sensitive and mo­ving faculty, with great celerity, from the middle ventricle of the brain, by the nerves, into the whole body; by which spirit the animal faculty is apprehended in man of reason and memory, if its force or motion be not hin­dred.

The Commentary.

(A) MAny definitions of si­milar parts are deli­vered, both by ancient and late writers. Aristotle doth call that a similar part, which is divided in­to like parts; which definition almost all have kept; which not­withstanding seems to be imper­fect; for it must be understood of those things that may be divi­ded into similar parts, both ac­cording to sense and reason. As for example, flesh in the judge­ment of sense may be divided in­to parts, which are similar mu­tually to it self, and to the whole: but in reason or imagination, it [Page 171] is divided both into the four hu­mours of which it consists, and also into the four elements; which neither are similar mutu­ally to it self, or by being com­pound to the whole: therefore this particle is rightly added in the definition, according to sense; whence also Galen makes menti­on of sense, saying, That these are similar parts, which are like in sense; and therefore those parts are called rightly similar, which do admit of no division altoge­ther sensible, into diversities; and therefore they are called sim­ple as to sense: For although the elements alone are truly simple, because they acknowledge no composition onely of matter and form, notwithstanding they are called simple and similar parts of animals, by a certain simili­tude and analogy: for those things which are truly similar [Page 172] cannot be divided into the parts of a divers species, neither in sense nor reason; so that what things are onely similar in sense, are not to be divided into diver­sities, sense being judge.

(B) Bones are called by the Greeks [...], because their sub­stance is hard and dry; whence it follows, that the same is chiefly terrene, that is, partaking more of earth, then of any other ele­ment: they are void of sense, be­cause much portion of the nerves is disseminated by their sub­stance, by the benefit whereof all the parts are sensitive.

But because some do assert that there is a notable sense in bones: We answer, that this sense doth not arise from the bones, but from that membrane, which doth cover the bone; for that being a­brased, the bone may not onely be cut without any pain, but [Page 173] without sense. But it may be ob­jected, that the teeth are bones, which experience doth teach to be most exquisite in sense: I an­swer, That happens by accident, and not of it self; for certain soft and tender nerves do appear to be derived from the teeth; which because they are disseminated to the inward parts of the teeth, do so affect the substance there­of, that it causes great pain.

Furthermore, in hollow bones, marrow is contained, which is a simple substance, moist, fat, and white, and the aliment of those bones: this marrow is without blood, yet hath its original of blood, which doth distil out of the orifices of the vessels, to the Periostium, and so doth pierce into the cavities of the bones: the efficient cause is the frigidity of the bones; whence it is, that cold, and moist bodies do abound with [Page 174] much more fatness and marrow, then the hot and dry: and for this reason, the bones of a Lyon do want marrow, which of all crea­tures is the dryest and hottest, because they have bones hard and dense. Its use is to nourish the bones, and to binde with i [...] incalescency, with motions, and other causes.

(C) A Cartilage is called by the Greeks, Condros: its sub­stance is terrene and solid, but not so much as the bone; whence Aristotle doth rightly write, that the matter of a Cartilage and Bone, to be one and the same matter, onely differing in dry­ness: for a Cartilage is softer then a Bone, and somewhat flexi­ble; whence it gives place with its softness; neither doth it so re­sist, as the bone.

Its use is multifarious: for first, it is a certain stay and prop, [Page 175] and makes the proximate parts more stable: Secondly, it admi­rably defends the bones from knocking or grinding together; but being annexed by the same, they may be more firm and sta­ble: Thirdly, they promote and cause certain light parts to a promptness of motion, in the ar­teries: Fourthly, they defend them against many accidents; for their substance is idoneous to cover them, and defend them, because they being hard cannot easily be broken, or cut: hence we con­clude with good reason, that a Cartilage is void of sense.

(D) The most noted ligaments are in the trunk, or artubus: the ligaments of the trunk, are either in the head or thorax: in the head, either in the whole or in part: for a ligament doth con­vert the whole head with the spi­na, so the tongue with the jaws. [Page 176] In the trunk of the joynts, there are ligaments knitting the bo­dies intrinsecally, and cloathing of them, as it were, extrinsecal­ly: the ligaments of the joynts do connect other bones, os ilii with os sacrum.

But there is a certain portion of a ligament, called a tendon; consisting of the fibres of the nerves, and compelling them in­to one of the ligaments, serving the arteries to a voluntary moti­on: the fibres of the tendons growing of the junctures, are joyned amongst themselves.

(E) They are called sperma­tick parts, because they are gene­rated of seed, and not of blood; which argues that their colour must be white and cold in sub­stance: All nerves do arise from the brain, and not from the heart, as Aristotle imagined: their use is to carry that animal spirit got­ten [Page 177] in the brain, and the motive and sensitive faculty, and to com­municate it to the body.

(F) The veins and arteries are joyned with a friendly inter­course, that the veins may sup­ply them with matter of spirit; for the spirit doth cherish the blood with its heat in the arte­ries; and there are mutual ori­fices, that the spirit may take nu­triment out of the veins; and the veins, spirit, and heat, out of the arteries. But the arteries and veins, do differ, First, in their original, because they come out of the sinister ventricle of the heart: Secondly, in their functi­on, because they subminister vital spirits to the whole body: Third­ [...]y, in their substance; for the ar­ [...]eries, so likewise the veins, do [...]onsist of a membranous body, [...]et more solid, harder, and con­ [...]rmed by more crasser tunicles. [Page 178] Now a tunicle is twofold, exte­rior, interior: that fibre, which is knit with many strait and croo­ked windings, hath the like cras­situde and firmness with the tu­nicle of the veins; but this hath five times a more harder and grosser substance, lest the subtil spirit should exhale, and the ar­tery it self be broken with the perpetual motion of the heart: Fourthly, in motion; for the ar­teries are moved without inter­mission, by dilatation and con­traction; when dilated, they draw the cold air; and when con­tracted, cast out hot fumes.

(G) This question is moved by Physitians and Philosophers, about the veins, Whether they have a force or faculty to gene­rate blood? Some maintain it, that the blood which the veins contain within themselves, to ela­borate more exquisitely, and to be [Page 179] made by an insited force and fa­culty; and therefore in that blood, that the chiefest degree of perfection is gotten. But the fal­sity of this opinion is easily known by those who diligently mark the thin tunicle of the veins, and its white substance. Now it is provided by nature, that every part of the body should be converted to the other, and transmuted into its colour: then how can the veins with their thinness and whiteness, change white chyle and gross, into red and pure blood? Therefore more truer is that opinion, that the ge­neration of blood is onely the work of the liver, which doth make blood, by a certain force and faculty, within it self seated: all the sanguifick force is given to the veins, yet they receive it from the liver, as Avicen demon­strates.

[Page 180] (H) Aristotle and Hippocrates do prove, that fibres do concrete the blood by their frigidity, be­cause that blood out of which fi­bres are taken, can never be con­creted by any cold: for when blood is let out of the veins, if it doth not concrete, it is a sign of death.

(I) Fat is the matter of blood: and although it be made of the cream of blood, yet notwith­standing it is cold, and without blood, degenerating into fat by the want of heat, and frigidity of the membrane: it consists of cold­ness and dryness, because by heat it is melted, and by the hu­midity of other parts coagulated by cold. The efficient cause is the want of heat; which is thus pro­ved, because you shall finde no fat, as to any quantity, about the liver or the heart, or any other hot part, by reason of the heat of those parts.

[Page 181](K) Take this as another defi­nition of the cutis: the skin is a thin part, membranous, porous, endowed with blood; the tegu­ment or cover of all the parts of the body; which as it is easily taken away by accident, so it doth easily grow again; which denotes thus much, that the skin is not altogether endowed with a sensitive faculty, but onely so far as it hath the nerves, and of the faculty of blood in it: and whereas it is defined to be mem­branous, that is, smooth, simple, thin and white, and that it hath a middle nature between flesh and nerves; for neither is it al­together without blood, as the nerves are, so neither doth it a­bound with blood, as the flesh doth; whence it is adjudged to be the rule of temperaments: and indeed the skin about the hands, in it there is the most exquisite [Page 182] and perfect faculty of sense, but not so in other parts of the body: and the skin is porous, that it may thereby attract the coldness of the air, and expulse the excre­mentitious vapours of the body. Now the excrement which comes out of the pores, is sweat: sweat is an excrementitious humidity of the third coction, breaking out by the skin, in the species or form of water: the matter of sweat, is the whole humidity which is gotten in meat and drink; which thing is necessary to all animals, because it might make way for other aliment, and not longer lie in the vessels: it is of the same genus with urine, onely differ­ing in this, that the urine is car­ried to the bladder, this with blood, a longer passage through the body: its efficient cause is heat, but not so vehement as to have a drying faculty, but moist; [Page 183] so calefying the nature of sweat by the habit of the body, that it becomes thin, and so softens the skin by relaxation, that it may the better pass through: those whose skins are hard and thick, are very unapt to sweat.

(L) Flesh may be taken either properly or improperly: when properly taken, then absolutely that which is described by us, and it is the chiefest part of the muscles; for the substance of them doth truly and properly de­serve the name of flesh; that which is taken improperly, is the flesh of the bowels, generated of blood poured out, as the liver, heart, and lungs.

The Commentary.

(A) TEeth are said to have sense, by the communi­cation of those soft little nerves [Page 199] proceeding from the third rank of nerves; because those teeth that are [...]ormost, or extant with­out the jaws, are not capable of sense; but those that are covered as it were, with flesh in the jaws, are very sensitive, because the nerves and their vertues are ex­tended to their region. But now that part of the tooth, which appears naked is insensible: This I prove: if it be cut, filed, bro­ken, or burned with a hot iron, it is not sensible of any of these: Therefore in this very thing do teeth differ from other bones, because the teeth are perpetually nourished and increased; which cannot be, except there were in­struments to convey this unto them. But other bones onely take their determined increment.

(B) The substance of the tongue is laxe, and therefore fit to be moved in every part: and be­cause [Page 200] it ought to judge of sapors, therefore it ought to be rare, that it may be easily imbued with the humour of sapours; and that it may perfectly feel and distin­guish of all kind of sapours, it hath certain nerves implanted in it from the fourth rank.

(C) This Particle alone is pro­per to man: for it avails much to the tuning of the voice; and therefore it is called by some Plectron.

(D) By ancient writers, that part of the body which reaches from the neck to the Genitals, is called the Thorax; so that accor­ding thereunto, the belly is con­tained under the name of Tho­rax. But Later Medicks, with Galen, do account that part onely the Thorax, which is inclu­ded between the sides or the re­gion of the paps: It is called Thorax, apo to thoro, for the con­tinued [Page 201] motion of the heart: its use is to be dilated and compres­sed, to the motion of the vital members, which contains in it self the benefit of respiration: the substance of the Thorax doth consist of muscles, paps, and grisles, or bones.

(E) They are called Cleides, because they shut up the coarti­culated humour, with the shoul­derblade, lest it should slip into the brest, thorax, or arm.

(F) The ribs are numbred to be twenty four, each side contai­ning twelve; where observe, that this number is not always found: for in some are found thirteen, and in some but eleven; which happens by reason of the matter either abounding or deficient. Therefore Aristotle doth erre, in asserting that there are but onely eight bones in the side of a man, and in some nations onely seven▪ [Page 202] And as many ribs as there are in a man, so many there are in a woman: and therefore altoge­ther ridiculous is that Com­ment, that there is one less in a man, then in a woman; or one abounding more in a woman, then in a man.

(G) The belly is a part of the body, which reacheth from the brest, where the ribs end, even to the privities: and it is divided into three regions; the first a­bove, about, and below the navel: above the navel, from the midriff to the navel, Epigastrion, and Hy­pochondrion; the middle which is, as it were the center of the na­vel, which is formed of two veins, and so many arteries, which car­ries blood and spirit for the nu­triment of the yong, and con­veys back again the excrements: about this are the [...], both vi­ [...]ine parts to the navel; so called, [Page 203] because they are empty: below the belly is containted the Hypo­gastrion, which is that part of the belly, which reaches from the navel, even to the genitals.

(H) This bone is called Sa­cred, because it is great, broad, and ample: Hieron with the an­cient is great: this doth consist of many bones, coagmented toge­ther; which notwithstanding in tender age may be separated; yet in old age, with much cocti­on, so much coalesced, that it is almost incredible to believe: it con [...]ts of many bones.

(I) Galen and Hipp [...]ates do call that the hand which is from the shoulder to the fingers; that which Aristotle calls brachium, we call manus; and the Germans, Ein hand.

(K) It consists of a superficies and substance: t [...] superficies is distinguished into five regions, [Page 204] which are these; Calcaneus, and that is the posterior part, the mou [...]t of the foot; by the Greeks called Tharsos; and by the Ara­bians, Rascheta: and it is the first part of the foot, along to the toes, Planities, or Planta pedis, which is called the interior part of the foot. Vola, which is the concavity between the two mounts of the sole; the toes cal­led Digiti, in number equal to the fingers of the hand; its substance doth consist of thirty eight bones, and two vicine muscles, by which they are extended, bend­ed, moved, and adduced.

The Commentary.

(A) THe aforesaid natural members are involved in three pannicles; the Peritone­um, Omentum, and Mesenterium. The Peritoneum is a thin mem­brane, [Page 219] broad, and continued, like to a Weavers Loom, or Spiders Web; involving and containing all the bowels of the inferior bel­ly; binding them to the back, lest they should fall down: it helps also the putting forth of the excrements; which when it is too little, it is broken. The Omen­tum is a double membrane, ari­sing from the Peritoneum, inter­woven with many nerves and ar­teries, and covers the ventricle and intestines: Its use is, that it may cherish the ventricle, in whose bottom it lies, and holds the heat of the intestines which is shut up, and so to increase with its own heat: it is called with the Greeks, Epiploon, be­cause of its fatness with which it overspreads the belly. This tu­nicle is the first that appears af­ter the incision of the belly. The Mesenterium is a double mem­ber, [Page 220] consisting of two firm tuni­cles of the Peritoneum, and of many veins, arteries, and nerves, placed in the middle of the inte­stines, as its centre: its use is to contain the intestines, that they may not lose their proper foldings; and that it may con­tain them more strongly, it con­sists of a hard and double tunicle, which arises from the Peritone­um: the veins which are in the Mesentery, do arise from vena porta, and from thence do run between two of their membranes to the intestines, that they may [...] take chyle: and they are called mesaraicae venae.

(B) There is onely in man one ventricle, but in other animals more; sometimes two, some­times three; as in sheep, goats, oxen, and harts; that those hard meats, wherewith they are fed, may pa [...]s through divers ventri­cles, [Page 221] for their better preparati­on and coction. The ventricle is called by the Greeks Gastor and Colia; its substance ought to be membranous, that it may be ex­tended and again corrugated, ac­cording to the plenty or scarcity of nutriment: its figure is spheri­cal, or round, like the form of a long gourd, for the capacity of aliments; for if it were square, a portion of the food would re­main in the angles; which if it should happen, man would con­tinually be in a feaver: it is long also, by reason of its situation̄; and hath two orifices; the one whereof is at the top, for the re­ceiving of aliment; the other at the bottom, to convey it to other parts of the body, when it is made and converted into chyle: it hath two tunicles constituted of its proper substance, one whereof is internal, the other ex­ternal [Page 222] : the internal is wholly nervous, gross, and woven with straight fibres, running down the back, that it may better con­tain humid bodies, lest they pass, as it were, through a strainer; and also that it may be extended to all positions: the External is wholly carnous and soft, con­sisting of many fibres, and those transverse; that after the meat is cocted, it may the better be dri­ven out: it hath also a third tu­nicle arising from the Peritone­um, and doth involve the ventri­cle to the duodenum intestinum, of which the temperament of the ventricle doth appear, which is cold and dry, and therefore con­venient to the nature of nerves: it hath also a native heat, with­out which it cannot make a per­fect concoction; which is increa­sed from the liver and spleen, and other vicine members: its seat is [Page 223] thus; the superior part of it doth touch the Diaphragma in the left side, and so falls into the the right side of the liver, where it rests; its bottom reaches from the left side into the right, and shews the place of the spleen: its utility is famous; for it serves the nutritive faculty, and that divers manner of ways: in its ori­fice the animal appetite doth re­side; for when all the parts of the body desire the aliment, which succeeds into th [...] place of a vacu­ated substance, they endeavor to draw it from the veins, the veins from the liver, the liver from the vena porta, the vena porta from the intestines, and the intestines de­rive it from the stomack, in which forthwith there is a desire of more aliment, which is cal­led hunger, or thirst; it alters the aliment; it receiving con­cocts it, and changes it into [Page 224] chyle, and that in the space of five or six hours.

(C) The intestines are called by the Greeks Entra, whence doth arise that word, to Exente­rate, that is, to embowel: their substance is not much different from the ventricle, yet a little thinner; they have double tuni­ [...]es, partly that by a greater sorce they may drive out the ex­crements, and partly from a cer­tain providence of nature, that if the interior be putrefied and ex [...]rated, the exterior may be safe, that the chyle may not flow out: and the interior tuni­cle is more carnous, the exte­rior membranous: it is endow­ed with crooked fibres, the better to be enabled to propel matter. The intestines are folded with many windings and turnings, that the chyle may tarry longer in them, and the aliment may [Page 225] not so soon slide out: for those animals whose entrals have but few windings are voracious; con­cerning which, Pliny writes very gallantly.

(D) Intestina Gracila, the first is the duodenum; it hath no wind­ings, but is strait, and that be­cause it hath many cells, which do easily retain the fecies, and may thereby, at will, hinder the distribution of chyle: the passage also of this doth touch the vessel of the gall, which carries yellow choler; and so by its acrimony, helps the propulsion of the chyle, and that it may cast out the fleg­my excrements of the intestines.

(E) It is called by the Greeks, Nesis, because it doth quickly transmit the chyle, both for the greater number of Mesaraical veins, which are engrafted into this intestine; and also because the more sincerer part of cho­ler [Page 226] doth flow into it.

(F) This last intestine, be­cause it is more tender then the rest, is called Lepton, because in it there is much chyle; and that for this use, that it may draw a certain moderate quantity of meat into them, lest that it flow forthwith gross into the inte­stines: in this there is sometime an obstruction that happens; and it is called Iliacus morbus.

(G) In some brutes, to wit, Dogs and Hogs, and other crude animals, this intestine is like to a thick broad bag: but in man it is a certain small appendix of the Ileos, convolved in the man­ner of a worm, scarce exceeding the latitude of two singers, and longitude of one; it is called by the Greeks Tuphlon, because it hath but one hole.

(H) It is called Colon, as though [...], that is, a sheath [Page 227] or a case; or [...] that is, muti­late, or cut short, because it hath divers turnings cut as it were in­to cells; which cells indeed do contain dry excrements, called Scubala, that is, the dung of Dogs, some call it [...] that is, from its tormenting pain, and passion, which this in­testine is often affected with, when its passage is stopped with cold and gross humours, or filled and dilated with winde.

(I) The strait intestine is cal­led Apeuthymenon Enteron, be­cause it is not folded, and there­upon it makes a more easie excre­tion of excrements; it is called Principal, for its use which it hath: for if man did not enjoy that excretion it makes, how would he live? it hath a muscle adjoyned, which goes about its seat, and constring [...]it; and there­fore it is called [...] it hath [Page 228] also the Hemorrhoid-veins, which expurge feculent blood or melancholy.

(K) The liver is a most gene­rous member, and reckoned a­mongst the principal organs of the nutritive faculty; it arises from effused blood, gross, and con­creted, almost on the sixth day firm the seed conceived: and be­cause it is like to the substance of blood, it retains its qualities or temperament of blood; for it is hot and moist: and as it is gotten of blood, so it hath power to get blood; for it doth convert into blood, or an assimilated redness, like to it, the chyle which it re­ceives within it self, by a natu­ral propension, or specifical ver­tue; for it alters every thing in­to that colour, wherein it is to be altered. But some will say, that there are other humours gotten also; therefore it is not the shop [Page 229] of blood alone. I answer, that happens by accident, but it is the instrument of blood alone by itself: again, blood is to be ta­ken two manner of ways; either for pure blood, or blood that doth contain in it the other three humors; yet blood predominant over all: and in both the latter especially the liver is the shop of blood. But some again will say, a natural agent doth not produce divers affects, because nature acts by one and the same manner: but the liver is the natural agent; therefore it doth not produce di­vers effects. I answer, That to happen for the diversity of mat­ter, in which the liver acts and rests; for of a terrene portion it produces melancholy; of crude and cold parts, flegme; of subtil and fervent, choler; but of a mean or middle part, it produ­ces true blood: for although the [Page 230] liver doth excite these functions by it self, yet it takes and uses as instruments, spirits, both na­tural and vital, which have their passage by small arteries. Its fi­gure is a semicircle or half moon: it is placed in the right side of the Abdomen, under the spuri­ous ribs.

(L) The Gibba is the bunchy part of the liver, and Sima the cavity thereof. The Diaphrag­ma succours the Gibba, and the proper flesh of the liver doth re­side in it; and it is called Culosis, which is a conversion of chyle, se­parated from its excrements, in­to an idoneous mass for nutriti­on, that is, blood: in this do the veins gather into one, which is called cava, which do carry the blood into all the parts of the body. Sima is the hollow part of the liver, which doth cover the ventricle in the right Hypochon­dria; [Page 231] and in it is made Haimato­sis; which is an alteration of chyle, into a fluent and succu­lent liquor: but in the middle part of the liver, where the bran­ches of vena porta do meet, is made Diacrisis, that is, a separa­tion of profitable humours from the excrements.

(M) As in an artificial Kit­chin, there are not onely vessels for the preparation and coction of meat, but also others for more baser uses: so in the Kitchin of our bodies, that is, the middle of the belly, there are some organs which are constituted for the concoction of meat, and some for the receiving and conveying a­way of excrements; and like as there are three concoctions in our bodies, so there are three ex­crements, and three kinds of ves­sels instituted for these. In the second species of concoction these [Page 232] excrements are generated; one somewhat heavy, answering to secies, to wit, melancholy juice; another somewhat light, and more of air, like to flour, to wit, yellow choler; the third watry and serous: now every one of these hath distinct recepta­cles; and because choler is ex­purged first of all, therefore its receptacle is nigh to the liver. And concerning these vessels, we have before treated: the use of this vessel, the gall gathered therein doth shew; and the cause is expounded, why there is no branch carried into the ventricle from this vessel: the figure of this vessel is long and round, after the form of a Pear; its substance is membranous, that it may ac­cordingly be filled or emptied, contracted or dilated: it hath one thick and proper tunicle, yet notwithstanding contexted of a [Page 333] treble kind of fibres: within it the fibres are strait, whereby it allures choler into it; and they are somewhat crooked, by which it retains it; but without they are transverse, by which it protrudes it.

The use of this vessel of the gall, is to receive choler; and if it be carried over the whole bo­dy, it offends, because it is en­dowed with a fiery vertue; for it hinders nutrition, and inflames the body much. Why gall is gathered into this vessel, is upon a double necessity: First, that it may heat the liver, and hinder putrefaction, it calefies the liver, because its humour is more hot and sharp, then blood: it hin­ders putrefaction, because it takes away the abundant humi­dity of the sharp humour: Se­condly, that it may drive out of the ventricle the chyle into the [Page 234] intestines, together with its su­perfluities.

(N) The spleen is a terrestri­al member, because it attracts by a certain symbole, to it self, the terrestrial part of blood: in man its flesh is obscure, but in hogs, it hath a white colour; but in dogs a more splendid redness then the liver: It is lax and spungeous, that it may the better receive the feculent and gross hu­mour into it self; and that it may not quickly delabe out of it, but continue longer in it, that it may be made more apt for its nature, and so be nourished by its better part.

(O) The substance of the reins are hard and dense, like to the substance of the heart; the hu­mour thereof is thin, and there­fore with more difficulty attra­cted: When the humour here is very watrish, it cannot be ex­purged [Page 235] with a convenient celeri­ty from one rein; and therefore there are two, which are placed near the spina dorsi, at the be­ginning of the loyns: the right part thereof in a man, is under the liver; the left, under the spleen: the emulgent veins and ureteres, serve to evacuate the se­rous humidity to the reins.

(P) The substance of the blad­der, is nervous and membranous, that it may more commodiously be extended & corrugated, when it is full or empty; and it ought to be extended, lest the water flow out at unseasonable times, but contain a moderate quantity thereof: it hath two tunicles, the one proper and internal, whose substance is densē and firm, lest it should be eroded by the homour of the air; and this is interwoven with fibres, within strait, and without trans­verse, [Page 236] which are for the attracti­on, retention, and expulsion of urine: the other is an exterior tunicle, improperly so called, and hath its rise from the Perito­neum: it hath a fleshy neck, ha­ving a muscle, whereby it is con­stringed, that it may hinder an involuntary flux of the urine.

(Q) The stones in both sexes, are made for the ingendering of seed; therefore the substance of them are glandulous, white, and soft, that such a seed may be pro­duced, by reason of the requi­red similitude between the ge­nerating, and that which is gene­rated: but it is made crass, and in colour white, by reason of the exquisite coction made by the interior heat of the vessels and stones: as the menstruum of the dugs is converted into milk, and dealbated; so the stones do make blood prepared in the sperma­tick [Page 237] vessels by coction perfect seed, which becomes idoneous for generation.

(R) They are called Parastatae, for their similitude: for Parastatae signifies certain folds gathered within themselves.

(S) The substance of the yard of a man, is spungious and rare, that it may be both erected and flank, stiff and soft; but in other animals it is bony; as in a wolf, dog, or sea-fox: but if it were bo­ny in a man, it would be an impediment in the main busi­ness.

The Commentary.

(A) DIaphragma hath divers appellations; for it is sometimes derived from the verb Diaphratto, that is, to fortifie; because Diaphrattei, that is it [Page 244] separates out the middle and low belly; and also it is called the se­venth transverse: it is called Dia­phragma, and by ancient Medicks called Phrenas, because as some judge by its inflammation the minde is hurt. Its use is noble; for it separates between the spiri­tual and vital bowels; and the heart and the lungs, from the na­turals: which separation Aristo­tle thinks to be made by nature, lest the vapours, which do exhale from meat, offend the heart, in which the soul, he thinks, doth reside: But this opinion is false, because the fumes do pass by the Oesophagum. To conclude, the Diaphragma hath two holes placed in organs ascending and descending. Again, it helps ex­spiration and inspiration: for when the thorax is contracted, then the inspiration is dilated; but when it is laxed, then inspi­ration [Page 245] is made. Again, it helps the ejection of the excrements by its motion, with the muscles of the Abdomen. Again, it is the rise of the organs, whereby it pleasantly affects the heart, and causes laughter.

(D) The covering which de­fends the heart, and contains it in its seat, and hinders it lest it should be oppressed with its vi­cine members, is called Capsula, which contains also a certain watrish humour, lest it should [...], and dry with too much heat: the substance of the heart is hard and dense, lest it should be broken by its violent motions: Its substance, saith Ari­stotle, is thick and spiss, into which heat is received strongly; and therefore its temperament is the hottest of all the members: it is endowed with three kinds of fibres; strait, crooked, and trans­verse; [Page 246] that it may both draw, contain, and expel. Now Ari­stotle thinks these fibres to be nerves, and the principle of the nerves to be in the heart: but he is deceived; its figure is Pyrami­dal, but not absolutely so in brutes, but it is more flat then in a man: it is placed in the tho­rax, as the safest place, and on the left side thereof.

(C) This is the shop of the vital faculty; and therefore it is rightly called by Aristotle, the first thing that lives, and [...]he last that dies: by its perpetual mo­tion and heat, it begets vital spi­rits: for when it is dilated (which motion is called Dyastole) it al­lures unto it, and draws blood, by the benefit of the strait fibres, from the vena cava, by the venous artery: but when it is constring­ed, which is called Systole, it sends blood from the right ven­tricle [Page 247] into the lungs, by which they are nourished, and that by the venous artery: but the vital spirit out of the left, by Aorta into the whole body; and both ways it converts into vital spi­rit, by attenuating the pure blood into vapour.

(D) There are two remarka­ble ventricles of the heart, the right and the left: between these there is a partition, which di­stinguishes the one from the o­ther, which whereas it is crass and firm, it is not rightly called by Aristotle the third side, or bel­ly; but lest that the passages may seem to be made by this, it sends out blood into another ventricle by narrow pores.

(E) The lung is called by the Greeks pneumon, a pneo, which is to breath, because it is the organ of breathing: therefore the lung ought to consist of such a sub­stance, [Page 248] that it may be filled and distended with air, like a pair of bellows. The primary Cause of which action is its proper substance, which helps the mo­tion thereof: for when it is dila­ted, it draws air, and by the ve­nal artery carries it to the heart; by which the heat of the heart is allayed, and the vital spirit, as with food, thereby cherished. The figure of the Lung resembles the hoof of an ox, which is divided by the Mediastinum into two parts: it is the organ of voice; which I prove, because no ani­mal hath a voice, that hath not a lung: there are some that say, that there are two lungs: but truly it is but one, divided into two parts, the right and the left. And again, both the parts consist of two Globes, the one superior, the other inferior; some­times seen open, and sometimes [Page 249] shut: the use thereof is, that it may be moved more nimbly, and so amplex the heart more easily.

The Commentary.

(A) THe substance of the brain is soft, and me­dullous; and they say it is so cal­led, because it carries the sub­stance of marrow: but it differs much from that marrow which is found in the cavity of the bones, because it is neither to be melted nor absumed, as the other is: its use is famous and noble; for in this consists fear or cou­rage, as also a voluntary motion of the senses, without which man stands as an image or pillar. And it is not onely the place of sense and motion, but the house of wis­dom, and the shop of the cogi­tations, judgement and memo­ry, whereby man comes to re­semble God. And lastly, it is the treasure of the animal spirits: therefore by right the brain is the [Page 256] noblest of all members; whose excellency if Aristotle had known, he would never have written of the nobility and dignity of the heart.

(B) Whereas in the opinion os Plato, the brain is the first and common sensery; The question will be, and it is full of intricacy and obscureness, whether the brain be endowed with the sense of feeling? It is the general an­swer of modest Physitians and Philosophers, that the substance of the brain doth want sense, though it be stirred with a daily motion; but the membranes which encompass the body of the brain, are endowed with a most exquisite sense. But some will say, how can the brain be void of sense, and yet be adjudged the principle of sense? this is a nonsequitur. If the heart, accord­ing to Aristotle, be the principle [Page 257] of the motion voluntary; shall we therefore say, that it is mo­ved by the arbitrement of the will, when it is rather moved na­turally? so the brain communi­cates sense to other members, therefore it is endowed with sense: this is a nonsequitur. A­gain I answer, that Theoreme to be true in logick, onely in Ho­mogeneous causes; and those also that are conjoyned, and not re­mote: for the senses do not re­main in the brain immediarely, but mediately, by the benefit of the nerves, which arise out of the brain. Yet Scaliger answers, the brain to have the force or facul­ty of sense; dunamei, but not the act.

The Commentary.

(A) BEtween a rational Crea­ture, to wit, a man, and an irrational, to wit, a beast; there is a certain Medium, called a Satyre or Ape, which is rightly referred to monsters.

(B) Some things are here to be touched, concerning the reason or intelligence which seems to be in Bruits: For there are some now in these days, who besides that particular sense and reason they attribute unto them, do be­lieve that they are moved with a certain singular sagacity and do­ [...]lity, in wonderful operations; [Page 275] which they say cannot be acted without some prudence and rea­son. For the great Bucephalus of Alexander would permit no body to come upon his back, but his Lord; and at last one putting on Alexanders Robes, and mount­ing thereupon, was notwith­standing immediately thrown off. Nicomedes is reported to have had a Horse, who when he perceived his master to be lost in the battel, he refused to eat his fodder or provender, but pined away and died. The Panther, after that it hath tasted of poy­son, presently runs to mans dung, that it may be thereby helped. The Goats in the woods of Crete, being shot with darts, runs to the herb Dittany, and thereby have their darts plucked out. Swallows aslo shew a won­derful art, in building of their nests with clay. Bees, in the ma­king [Page 276] of Wax and Honey: And so many other Beasts several o­ther performances, which can­not be imitated by us; all which [...]ms to some to be acted with reason. But for true solution of this, between the true actions of Reason, and the sensitive Fa­culty; for the Operations, Per­formances, and Actions of Bruits, are not to be adjudged as pro­ceeding from reason, but partly from the instinct of Nature, partly from a Phan [...]e, and partly from a natural sagacity, or that daily assuefaction they per­form. And though we should grant, that these Actions did proceed from a certain kinde of force or faculty of discretion or prudence, existent in Bruits; yet it is different far from humane discretion and reason; neither doth it differ in quantity, as more or less; but in the quality or [Page 277] thing it self: for it cannot pro­perly be called reason▪ or be comprehended under the name of a rational faculty, but to be understood Analogically; for it is the property of reason, not onely to understand, know, and judge of its action, but to vary the same, according to its will: but Beasts can do neither of these; for those things wherein they are always occupied, in them they do continue, and from them do not depart, neither can they vary their action at will, as those that are endowed with reason.

But some will alledge, first, that Bruits are capable of Disci­pline, because they are taught many things▪ and to perform many works: therefore they are competent of reason, if by Disci­pline they understand Science, properly so, called▪ I deny that ever any Bruit was ever capable [Page 278] of any such Discipline: For though they may learn [...], yet they cannot learn [...]: and there­fore there are certain Birds, which learn to speak by a cer­tain custom and inclination; but what they say, they are altoge­ther ignorant.

Secondly, those that are fallen into frantick fits and madness, may be said to have had ratioci­nation, and understanding: but many Bruit beasts are said to be mad; as Apes taken in drunken­ness, Dogs often run mad: The Ox, Horse, Ass, Camel, are said to suffer diseases, which Phy­sitians rank in the regiment of madness: therefore, &c.

I answer, it cannot truly hence be gathered, that Bruits have any similitude with mans reason; for men are said to be mad, when they are void of that reason which distinguishes them from a [...]. [Page 279] Now Bruits are mad, according to their internal senses, which are common to them, to wit, imagi­nation & sensitive faculty, which some call cogitativam, and aestima­tivam: For Madness, Phrensie, and Melancholy, are Diseases that cannot hurt corporeal affe­ctions by themselves, to wit, sim­ply alone, but corporeal faculties also; for they disturb the minde by accident, because it is con­tained in that very house or si­tuation, where this distemper raigns, and where the senses are used. But Bruits suffer madness, by reason of imagination or their estimative faculty; not for their reason or understanding.

(C) It is common to all perfect animals to have blood, and there­fore without it, they neither can be accounted perfect, or produce any vital action; for blood is af­ter a manner another soul.

[Page 280](D) It is a thing common al­most to the Universal Genus of fourfooted Beasts, that their ge­neration proceeds from the com­mixtion of the Masculine with the Feminine; and they copu­late either at certain times or seasons, or promiscuously at any time. And whereas they are void of reason, especially, when they have a sensual appetite thereunto; at which time, the Male is so furiously, inflamed with such an irresistable light, that it will furiously assail the Female, and prosecute her even till his appetite be satisfied: as we see often verified in Stags.

(E) All Serpents are referred to fourfooted Beasts, because they have Blood, Flesh, Nerves, and other internal Bowels, of that Nature with them, al­though not so perfect, and also dissimilar from the members of [Page 281] those animals. This animal is craf­ty and wise, in the preservation of its life, in seeking out a Den to lurk in, and Food to live on.

(F) Volatiles do consist of all the elements, but chiefly of wa­ter; which we may read and prove by sacred writ, where it is said, That the waters brought forth both creeping things on the earth, and flying things in the air: where a question will arise, why God produced flying things out of the water, rather then the earth? Because the greatest part of them do reside upon the earth: For up­on the earth they feed, sleep, pull off their feathers; and alto­gether haunt the earth and not the water, because, according to Aristotle, we are nourished by those things of which we consist. Birds consist of earth, rather then water; therefore, &c. This ar­gues that their substance is hard [Page 282] and dense, which must needs dif­fer much from the nature of wa­ter, but little from earth. But for the further solution, we must know that there is no animal got­ten, or procreated in the fire or air, but in the water and on the earth all Bodies are procreated, and that of the commixtion of siccity with humidity; but of the two other Elements, they receive light temperaments and vertues; therefore, because Birds are wan­dring animals, they ought to be framed of an Aery temperament, that it may be consentaneous to their nature. Now Birds are procreated from the water, which comes nearest to the na­ture of air, for it is made air, ex­tenuated by heat, as we see the density of air to pass into water: and therefore Birds are produced out of the water, into the air, as it were a proper Element for their nature.

[Page 283](G) When in the definition, we say, Birds to be two-footed and winged, this ought to be un­derstood of perfect Birds; for there are certain Birds found without feet, called Apodes, and also without feathers, of which see Scaliger: and it is called a Bird from Avia, because it cuts an uncertain flight in the air. For there are three things uncertain, and past finding out: the way of a Ship in the sea, the way of a Bird in the air, and the way of a Yongman on earth.

(H) Other divisions there are of Birds, of which see Scaliger, Exer. 227. and of the species of Birds, see Freigeus his Physicks.

(I) By Fish I generally under­stand all water-animals, that swim in water, and all these are produced of the water: which their natures doth demonstrate; for if they be taken out of the wa­ters; [Page 284] they die and perish, because they are robbed of their proper Nature or Womb; but in water they grow and are nourished, by reason of the similitude and cogi­nation of their nature with the place, which is cold and moist.

But how can Fish; which seem to be constituted of a [...] Matter, and a mixed body, be produced from water alone, one simple Element, and fluid?

I answer, first, the concretion of water in the producing of [...], to be done forthwith by the voice and command of God; insomuch that it is so constricted, and firm­ly coagulated, that the body of fish is solid and well compacted. Again, we do not deny, but that other Elements concur to this aquatical constitution; but water hath the dominion, whose na­ture fish emulates, because they are cold and moist: where not­withstanding [Page 285] we must observe, that this same watry constitution doth participate of heat and moi­sture, in which the vital faculty or life doth consist.

(K) It is an old tossed question, whether fishes that want a lung, breathe? Aristotle denies it, but Plato and all the ancient Philoso­phers affirm it; and these are their Reasons: First, what ani­mals soever have not the organs of respiration (so called) cannot breath: but fishes have neither lungs nor arteries, which are the organs of respiration in all other animals: therefore fish breath not: Secondly, if fish do breath, it must either be by the mouth, or fins; and then they both re­ceive and let out the spirit to­gether: but this cannot be, be­cause these motions are contrary in themselves; and contraries cannot act together in the same: [Page 286] therefore fishes do not breath: Thirdly, if Fishes that are desti­tute of attractive arteries and lungs, breath, then they must breath by the benefit of the bel­ly; but this is absurd; there­fore the consequence false: The reason of the Minor is, that if the belly of fish doth attract air, then it would do so in other ani­mals; but it is not so, therefore, &c. Fourthly, In all those ani­mals that inspire and exspire, some part of their body may be discerned to move; as in man, when he breaths, the brest is lifted up; if he exspires, it is pres­sed down: but in fish there is no such motion to be seen, therefore they breath not: Fifthly, when any breathing Creatures are suffoca­ted in the water, certain bubbles will arise, if they be there detain­ed till suffocation; but if fish be never so long detained, they cause [Page 287] no bubbles, therefore they breath not, neither do they receive any extrinsecal air: Sixthly, if fish did breath under the water, it would follow then, that men and other animals might breath also: but the consequence is false, therefore the antecedent: Se­venthly, if fishes do breath in the water, then it is so that they may attract air, which they must do also without the water; but they do not breath out of the water, nor attract air, Ergo, &c. if all ani­mals do breath, then insects also should breath, which are animals; but they breath not, Ergo, &c. the assumption is con­firmed; for those animals that breath, do breath whilst they live, and when they cannot breath longer, they cease to live. But insects do live, though they can­not breath; for when they are cut in two parts, they will live [Page 288] in each part: whereas it is not possible, that all the parts of an animal should breath.

Observe this last Argument, to impugne all the Ancients opi­nion: Fishes do therefore breath, because the life of animals con­sists not without breath. These are the reasons of Arist. denying fish to breath. But because there is a heart in them, therefore they have need to have their heat tem­perated; and that it may be so temperated, they draw in by their gills, water for air, and let it out by the same. For as in man, the lungs and the thorax are lifted up and down in brea­thing; so the gills of fish are di­lated and contracted, in drawing in of water to temper the heat of the heart: for when the gills are dilated, they draw in some small portion of water, which is con­veyed by certain passages to the [Page 289] heart, which cools the heat thereof; and when their gills are contracted, the water again is ex­pelled.

Some do stifly oppugne these opinions; whose reasons we shall now consider of: First, a Fish is an animal, therefore breathing is necessary, because it hath need of air.

I answer, If by breathing or respiration they understand re­frigeration, then the consequence is to be received; but if they mean the attraction of air, I deny it: for the spiration of air is onely competent to those ani­mals endowed with lungs; but Fish may be refrigerated by that water, which both they draw in by the mouth and gills. Second­ly, Air is contained under the earth, therefore under the wa­ter; and by consequence, fish do attract it, and so breath.

[Page 290] Ans. I deny the consequence: though air may easily pierce into the earth, which is porous, ca­vernous, and dry: yet into the water it cannot pierce, because of the fluidness of its body, be­ing so easily reduced to unity▪ and so closely gathering it self together, that there can be no vacuity for air: for if a Staff be thrust into the water, and drawn out again, there will be no hol [...] left, or resemblance where it was, but will forthwith rise up, and swim at top: But if it be fix­ed into the earth, the hole where­into it was put will remain, which is immediately filled with air; and therefore it is that the breathing faculty of Moles under the earth, is not taken away, because they always make a hole, whereby they receive breath. But now in water no pores or passa­ges can be apprehended, where­by [Page 291] air may be attracted; therefore it is impossible that fish should breath therein. Thirdly, Fishes do breathe by their gills, there­fore breath is drawn by them, though not in the usuall manner. I answer, that some spiration i [...] manifest or perfect; some ob­scure and imperfect: 'Tis mani­fest in those animals that are en­dowed with the organs of spira­tion; and then it is properly cal­led respiration: but that [...] ­tion of the fishes gills, is more rightly tearmed transpiration, and onely answers by Analogy to the true spiration: for as their parts, viz. lungs and gills, differ in species, so also their functi­ons differ: for as the wings o [...] birds and fins of fishes do agree analogically in themselves, as to the efficient cause, viz. of mo­tion; yet they are not of the same Genus, because fish by their fins [Page 292] do not fly, as birds by their wings, but swim: so those gills that are given to fish in stead of lungs, are not of the same spe­cies with the lungs of animals. The fourth is taken from Experi­ence: if fish be put into a vessel with a narrow orifice, filled half full of water, and so the mouth of the vessel stopped; there is so great a desire in them of the in­joying of the air, that they strive who shall be uppermost, swim­ming one upon another, for no other cause then a desire to be next the air. Scaliger answers, the reason of their so much strugling, is not for the injoyment of air, but the avoiding of their close imprisonment; endeavouring to finde a way out of the vessel, to free themselves from that scarcity of water, into a place of more plenty and liberty. Fifthly, if a vessel full of water, and with a [Page 293] row orifice be closely covered, the fish that are encloistered within, are suddenly suffocated, because no air can come unto them; therefore 'tis absolute necessary for fish to breathe under the wa­ter, for the preservation of their lives. This, if it be true, I thus answer: If so, then it may be judged to happen rather from the defect of the celestial light, then air; for thereby force and heat is added by the influence of light: for all animate things stand in need of this celestial spi­rit, for the preservation of their lives. Again, if it be so that fish included in a vessel are suffoca­ted, it must happen that the wa­ter being deprived of air, loses it nature (Scaliger Exer. 275) for it is preserved from corruption by the air, as from a superiour form; therefore it kills the fish. But to conclude, If fish should [Page 294] die for want of air, how come they to live, where the waters are frozen all over, many thousands of paces together? or can they receive air through the ice? therefore the Objections of our Antagonists, are frothy and vain.

(L) Insects are called by the Greeks, Entoma, because they have Bodies distinguished, some into two, three, and some more incisures; and they have in stead of blood, a certain vital jui [...]e or humour, which is Analogous to blood, which assoon as it is ex­hausted, they perish: And be­cause those Insects want blood, their natures are cold, and there­fore it is that they breathe not: for breath is given to animals by nature to [...]ool the blood; and be­cause those insects (saith Aristo­tle) want bowels, therefore they leave no respiration, because [Page 295] they have no convenient organs for that use.

But against this received opini­on of Aristotle, Pliny objects, that Insects do breathe; which he maintains by two Arguments.

First, That many kinds of Insects do put forth a certain noise; as Bees, and those that want wings: others to sing; as Grashoppers: so also Gnats & Flies make a cer­tain buzzing & noise; which can­not be, except they received air.

I answer, When Bees and Flies make a noise, it happens by the agitation of the interior spirit, and not the exterior: for those Insects that seem to sing, as Gras­hoppers, do make a noi [...]e from the agitation of the included spirits, fretting, as it were, against that membrane, with which their bo­dies are wrapped; for they do not make a noise by the attracting of spirit at the mouth: for they a­lone [Page 296] in the Universal Genus of animals, by the observation of A­ristotle, want mouths.

Secondly, Insects are endowed with smelling; but smelling can­not be effected, but with the at­traction of air by respiration; therefore they breathe.

I answer, The Sense of smel­ling is far different in these In­sects, from that in other sangui­neous animals; for they have this censory hidden within the skull; and therefore they cannot perceive odours but by the con­duct of the ambient air introsu­med: But Insects do not perceive odours, by the attraction of air, but by the alone presence of the thing to be smelled at the censo­ry; which organ in them is al­ways open, and exposed to smel­ling, not unlike to the eyes of those animals that have no lids nor covering, but always open.

[Page 297](M) The material cause of In­sects is double, as the Insects themselves are of two kinds; for some are gotten of slimy earth and putrid mud: as for exam­ple, from putrified Pot-herbs, the Canker or Palmer-worm; from putrid Water, the Gnat; from decayed Wine, the Midge; from Slime, worms; from Mud, frogs: others arise from a mixed putretude; as Beetles from the karcass of an Ass; Bees from a Bull; Wasps from a Horse. And as there are two kinds of In­sects, so there is also a double efficient cause of them: for they which take their rise from putrid Matter, their efficient cause is the heat of the Sun, diffused in the Ambient air: But they which are gotten of a mixed and cadaverous putretude, are pro­created meerly from the proper heat of the mixed putretude; for [Page 298] that heat doth dispose the Mat­ter, and produce a substantial form of the same, not by its pro­per force; for an accident cannot make a living substance, but by the vertue of the Celestial heat. But some may say, that heat of mixture is broken in putretude, if putretude be the corruption of heat natural; therefore the heat of a mixed body putrefied, can­not be the efficient cause of In­sects.

I answer, In the natural decay of mixtures simply, all heat doth not vanish, so that none may be said to remain; but broken, as natural, and according to that measure, which is necessary to retain the humidity with the [...]ic­city: as in the destruction, death or decay of living creatures, all heat simply doth not vanish, but that onely which was convenient for the existence of the soul in [Page 299] the body, and the preservation of life; therefore that heat which is yet left in a mixed putretude, hath reason to be the efficient cause of Insects. But some may further instance, that heat in the generation of mixtures, ought to domineer passively, not active­ly; according to Aristotle, who saith, that heat and cold do gene­rate when they overcome and rule in passives: but in putretude, the heat of mixture doth not ob­tain the name of dominion, be­cause its wants strength and vi­gor, and is so unfurnished, that it cannot retain the moist with the dry, for the preservation of the mixture: therefore it cannot be the efficient cause of Insects, which Insects are procreated of the unity and consistency of hu­midity and sic [...]ity.

I answer, The heat of the bo­dy putrefied, may be considered [Page 300] two manner of ways; either in respect of that mixture which doth putrefie, or in respect of the animals which are produced from that mixture: if it be con­sidered after the first manner, then it is preternatural, and not fit to retain the humidity with the siccity, because it doth not further rule in these passive qua­lities; but if heat be considered in the second respect, then it is natural, and hath force and do­minion over the moist and dry, and it can terminate and couple them, and out of that matter produce a substantial form, by the concurrence of the celestial heat: but now as the matter is va­rious and diverse, in which heat doth exercise its action; so like­wise various and divers animals and insects are produced: for if the matter be much terrene and corpulent, then it will produce [Page 301] testaceous animals; but if tender, thin, and subtil, then heat doth ge­nerate slender animals; as Flies, Gnats, &c. For as Aristotle says, In the sea there is much of an earthly substance: and thence it is, that from the concretion there­of, so many shell-fishes are pro­created. But again, it may be objected by some: Every thing that is generated, must proceed from a thing that is like to it self: for a celestial body and heat, are not similar to those which do a­rise from coenous and putrid Matter; therefore from these they cannot rightly be said to be generated.

I answer, Every thing that is generated, is said to be generated from its simile, either according to an univocal generation, or an equivocal generation by analo­gy. I call that an univocal ge­neration, when one man begets [Page 302] another, or one dog another; for here the thing getting, and the thing begotten, are of one Genus: for the bitch generating is an animal, and the dog gene­rated, is an animal: But an equi­vocal generation is made by simi­litude; as a frog, that is pro­duced out of filth by the force of the sun; and it is so called, be­cause the thing getting, and the thing gotten, are Heterogeneous. But now although the Insects proceeding from such like bo­dies, are not similar, according to the univocal Genus, yet they are generated a simile, accord­ing to the equivocal Genus by analogy, because they are produ­ced by some existent act; as by a celestial body, or the like, which concur in the way of act to pro­duce a body.

The Commentary.

(A) THe definition of a Man delivered, consists of a Genus and Difference: As to the Genus, he is an animal; and as to the Difference, one endowed with reason: And in this it is that man hath a Prerogative, Dignity, and Excellency, above all other Creatures: for his minde, which is Divine, is the Image of God; and he differs much from other animals, and as it were exercises a regality o­ver them: for are not Lyons and Elephants tamed by the strength of man, and overcome, and made subject to him? Man is created with his face looking up to Hea­ven, as it were contemplating upon God. Hence Ovid could say,

For whereas God created all other animals with their faces down­wards to the ground, man alone he erects with his eyes fixed up­on heaven, whither he should tend.

(B) The generation of man is made after this manner: the seed of both Sexes being perfectly mixed, the whole doth proceed from thence; therefore the mat­ter of the generation of mans Body, is the seed both of the man and the woman, plentiful and fruitful. This seed doth con­sist of two parts, watrish Humi­dity, and Spirit: the watrish Hu­midity proceeds from the blood; whence Aristotle affirms blood to [Page 320] be a profitable excrement of the last aliment, that is, of the sangui­neous aliment: I say it is an ex­crement, not supervacaneous in its nature or substance; as Stones and Worms: nor in its quality; as Dung, Sweat, &c. but onely in its abundance or quantity: for because it superabounds from nourishing the parts of the body, and cannot be assimilated there­unto; it obtains the place of an excrement.

(C) The spiritual part of seed is no other thing then the vital Spi­rit, which by reason of this Spi­rit, it becomes hot: and some­times this Spirit is ingendred in the heart, and thence sent out in­to the whole body: so doth the Seed also, according to the Spi­rit, proceed from the whole, be­cause the Spirit is communicated from the heart to the whole: Hence Aristotle saith, if the Seed [Page 321] did not proceed from every part of the animal, the cause of the similitude were false; therefore seed ejected by the yard into the womb, becomes fruitful, when it is exquisitely mixed with the wo­mans seed; and it is the principal motion, that is, the first agent for the formotion of the yong, by reason of the spirits contained in it: For this going to the bottom, as to its centre, is cherished and preserved, and so proceeds to action, as to formation: all which things are necessary for the framing of the yong; for besides the seed of the man and the wo­man, it is necessary that this vi­tal spirit concur to the concepti­on, because the seed of man can­not besmear all the parts of the womb, which else will impede conception: and if the seed of the woman be onely present, that will not cause conception, by rea­son [Page 322] of its imperfection; for the seed of man is more hot then wo­mans: and although this seed be not so perfect, yet it concurs as an agent to the formation, although not as the first agent: for as Ga­len observes, the mixture of the seed of man and woman, is per­fect seed; whence Aristotle saith, that what arises from the seed of man and woman, do arise from contraries, as when there are contraries in the same Genus: and although each seed, accord­ing to Aristotle, is in its Genus an agent, yet they do not act a­like in power and strength, but differ in these functions, magis & minus: the seed of the woman doth concur, as the matter of which, both by reason of the seed of man, which is its aliment, (for mans seed is nourished and made more perfect by wo­mans seed) as also by reason of [Page 323] the membranes which are produ­ced out of it. But in this place we may take notice, what the Peripateticks in a manner aledge, that the woman emits no seed: but they are basely and injuri­ously dealt withall; it is an aspersion cast upon them, by some later Philosophers, because Aristotle saith, That the seed of the woman is not so crass, while hot, and full of spirit, as the seed of man: but he doth not say, that women emit no seed at all.

(D) Besides the seed of both Sexes, the menstruous blood of the woman concurs to generati­on: it is called menstruous blood, because it is an excrement; yet it differs from that blood whereby a woman is nourished; and it is called exerementitious blood, to difference it from the seminal ex­crement; and it is an excrement of the second concoction, which [Page 324] is made in the liver and veins; and therefore it is, that it hath a red colour: furthermore, that mat­ter which is contained in the veins, and expurged by the veins of the womb, is this superflu­ous blood and excrement of the second coction: for whereas the Bodies of women are more cold­er then mens, they cannot make perfect their last aliment, nor convert it into the substance of the body to be nourished; where­upon, that which is above, and cannot be converted, by little and little, is thence conveyed to the veins of the womb, where it gathers together into one place; and what of it cannot be sustained by nature, is expelled. Its use is necessary: for as it helps conception, so it nourishes the yong.

But here a question will arise, how the yong, whilst it is concei­ved [Page 325] and framed in [...] [...]omb, is gotten & nourished by this same blood, when it is endowed with a bad quality, and puts forth many ill affections?

I answer, This blood is not al­ways so bad as is imagined: for those women, whose bodies are temperate, their blood also must needs be temperate; and when the body is vitious, the blood al­so must needs be infected. But again, this pravity in women, is purged away every moneth; and in them it is otherwise, then in those who keep their tearms be­yond their accustomed time: the former hath no noxious quality in it, as to hurt what is generated of it; which need not seem strange: but if the same blood be not evacuated at its accustomed time, but retained, it will stir up and cause many bad affecti­ons, as the suffocation of the ma­trix, [Page 326] [...], and the like. But now if it be considered in a woman that hath milk in her brests, it is otherwise; for then blood is conflated of a treble substance: for then the alimen­tary or pure portion of it goes to the nourishment of the yong, and part somewhat impurer goes to the brests, and converts to milk; and the worst of all is contained as excrements in the tunicles, where the yong is enrolled: which is evacuated at the womans de­livery.

(E) After the seed of both Sexes, together with the men­struous blood, is received into the womb, it closes up; and the seed therein contained, is cherished by its heat, and begins to act: the spiritual part of the seed passes to the bottom, and begins the for­mation; and of the crass part of the seed, the spermatick parts [Page 327] are engendred; and of the men­struous, the sanguineous parts.

(F) The Notes of conception are these: The close shutting up of the womb; A kinde of trem­bling and tickling over the whole body; And after that, an exceed­ing refrigeration; Loss of sto­mach, Nauseating of victuals, Vomitings, &c.

(G) Generation is made by the mutation of the power into the act, and an artificial compo­sition of many existents in the act: the Soul is the act of an or­ganical body: but the seed is not the organ, therefore not the ani­mate; then the power above will be the animate: for as the Sun, not hot, doth calefie; the Whet­stone not sharp, yet doth sharpen: so also the seed may animate, that is, the yong is animated by the seed, although there be no soul or life in it.

[Page 328](I) It is a great and difficult dispute among Physitians and Philosophers, in what order the parts of the yong are framed? some think the liver first to be ge­nerated, others the heart, which they say is the first that lives, and the last that dies.

In this Controversie we are to observe, that neither the Liver nor the Heart, nor any other prin­cipal member, nor umbilical vessels are generated first, as di­vers have judged [...]everal manner of ways; but that all are inchoa­ted in one and the same moment, and that for this subsequent rea­son: The vital spirit, which is the efficient cause of the generation, and the internal natural agent, not the external voluntary, hath the whole formatrix faculty, in every part where it is joyned to the matter fitly disposited: it must necessarily act secundum po­tentias; [Page 329] and therefore all the parts of the body are produced by it at once: this experience con­firms by those who have miscar­ried in ten, twenty, or thirty days, after conception, when the whole substance hath not exceeded the bigness a grain of Barley, a Bee, or the figure of a Bean; yet all its bowels are formed, as some late Anatomists have observed.